Text -- John 3:1-35 (NET)

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, 3:2 came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him.” 3:3 Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot cannot see the kingdom of God.” 3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot cannot enter his mother’s womb and be born a second time, can he?” 3:5 Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot cannot enter the kingdom of God. 3:6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all be born from above.’ 3:8 The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 3:9 Nicodemus replied, “How can these things be?” 3:10 Jesus answered, “Are you the teacher of Israel and yet you don’t understand these things? 3:11 I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony. 3:12 If I have told you people about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 3:13 No one has ascended into heaven except the one who descended from heaven– the Son of Man. 3:14 Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 3:15 so that everyone who believes in him may have eternal life.” 3:16 For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 3:17 For God did not send his Son into the world to condemn the world, but that the world should be saved through him. 3:18 The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God. 3:19 Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.

Further Testimony About Jesus by John the Baptist

3:22 After this, Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John was also baptizing at Aenon near Salim, because water was plentiful there, and people were coming to him and being baptized. 3:24 (For John had not yet been thrown into prison.) 3:25 Now a dispute came about between some of John’s disciples and a certain Jew concerning ceremonial washing. 3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, about whom you testified– see, he is baptizing, and everyone is flocking to him!” 3:27 John replied, “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly when he hears the bridegroom’s voice. This then is my joy, and it is complete. 3:30 He must become more important while I become less important.” 3:31 The one who comes from above is superior to all. The one who is from the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is superior to all. 3:32 He testifies about what he has seen and heard, but no one accepts his testimony. 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. 3:34 For the one whom God has sent speaks the words of God, for he does not give the Spirit sparingly. 3:35 The Father loves the Son and has placed all things under his authority.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 3:1

Now ( de ).

So often in John de is explanatory and transitional, not adversative. Nicodemus is an instance of Christ’ s knowledge of men (Joh 2:25) and of one to whom he did trust himself unlike those in Joh 2:24. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul"(Marcus Dods).

Robertson: Joh 3:1

Named Nicodemus ( Nikodēmos onoma ).

Same construction as in Joh 1:6, "Nicodemus name to him."So Rev 6:8. It is a Greek name and occurs in Josephus ( Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, Joh 7:50; Joh 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Luk 18:18 because of archōn (ruler) here.

Robertson: Joh 3:2

The same ( houtos ).

"This one."

Robertson: Joh 3:2

By night ( nuktos ).

Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (Joh 2:23) and the interest of Nicodemus was real and yet he wished to be cautious.

Robertson: Joh 3:2

Rabbi ( Rabbei ).

See note on Joh 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master"just as Andrew and John did (Joh 1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in Joh 1:19-24 (Milligan and Moulton’ s Comm .).

Robertson: Joh 3:2

We know ( oidamen ).

Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in Joh 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (Joh 1:19-27).

Robertson: Joh 3:2

Thou art a teacher come from God ( apo theou elēluthas didaskalos ).

"Thou hast come from God as a teacher."Second perfect active indicative of erchomai and predicative nominative didaskalos . This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism.

Robertson: Joh 3:2

Can do ( dunatai poiein ).

"Can go on doing"(present active infinitive of poieō and so linear).

Robertson: Joh 3:2

These signs that thou doest ( tauta ta sēmeia ha su poieis ).

Those mentioned in Joh 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note su (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (Joh 12:42), but Nicodemus dares to feel his way.

Robertson: Joh 3:2

Except God be with him ( ean mē ēi ho theos met' autou ).

Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Act 10:38).

Robertson: Joh 3:3

Except a man be born anew ( ean mē tis gennēthēi anōthen ).

Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of gennaō . Anōthen . Originally "from above"(Mar 15:38), then "from heaven"(Joh 3:31), then "from the first"(Luk 1:3), and then "again"(palin anōthen , Gal 4:9). Which is the meaning here? The puzzle of Nicodemus shows (deuteron , Joh 3:4) that he took it as "again,"a second birth from the womb. The Vulgate translates it by renatus fuerit denuo . But the misapprehension of Nicodemus does not prove the meaning of Jesus. In the other passages in John (Joh 3:31; Joh 19:11, Joh 19:23) the meaning is "from above"(desuper ) and usually so in the Synoptics. It is a second birth, to be sure, regeneration, but a birth from above by the Spirit.

Robertson: Joh 3:3

He cannot see the kingdom of God ( ou dunatai idein tēn basileian tou theou ).

To participate in it as in Luk 9:27. For this use of idein (second aorist active infinitive of horaō ) see Joh 8:51; Rev 18:7.

Robertson: Joh 3:4

Being old ( gerōn ōn ).

Nicodemus was probably familiar with the notion of re-birth for proselytes to Judaism for the Gentiles, but not with the idea that a Jew had to be reborn. But "this stupid misunderstanding"(Bernard) of the meaning of Jesus is precisely what John represents Nicodemus as making. How "old"Nicodemus was we do not know, but surely too old to be the young ruler of Luk 18:18 as Bacon holds. The blunder of Nicodemus is emphasized by the second question with the mē expecting the negative answer. The use of deuteron adds to the grotesqueness of his blunder. The learned Pharisee is as jejune in spiritual insight as the veriest tyro. This is not an unheard of phenomenon.

Robertson: Joh 3:5

Of water and the Spirit ( ex hudatos kai pneumatos ).

Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add ex hudatos here? In Joh 3:3 we have "anōthen "(from above) which is repeated in Joh 3:7, while in Joh 3:8 we have only ek tou pneumatos (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by ex hudatos (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (Joh 3:3, Joh 3:5, Joh 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in Joh 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of "water"here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words hudatos kai (water and) do not belong to the words of Jesus, but "are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation."Here Jesus uses eiselthein (enter) instead of idein (see) of Joh 3:3, but with the same essential idea (participation in the kingdom).

Robertson: Joh 3:6

That which is born ( to gegennēmenon ).

Perfect passive articular participle. The sharp contrast between flesh (sarx ) and Spirit (pneuma ), drawn already in Joh 1:13, serves to remind Nicodemus of the crudity of his question in Joh 3:4 about a second physical birth.

Robertson: Joh 3:7

Marvel not ( mē thaumasēis ).

"Do not begin to wonder"(ingressive first aorist active subjunctive with mē ), as clearly Nicodemus had done. In John the word thaumazō usually means "unintelligent wonder"(Bernard).

Robertson: Joh 3:7

Ye must be born anew ( dei humas gennēthēnai anōthen ).

Jesus repeats the point in Joh 3:3 (dei and the infinitive instead of ean mē and the subjunctive) with anōthen (from above) only and not ex hudatos .

Robertson: Joh 3:8

The wind ( to pneuma ).

In Greek pneuma means either wind or spirit as spiritus does in Latin (so also in Hebrew and Syriac). Wycliff follows the Latin and keeps spirit here and Marcus Dods argues for it. The word pneuma occurs 370 times in the N.T. and never means wind elsewhere except in a quotation from the O.T. (Heb 1:7 from Psa 104:4), though common in the lxx. On the other hand pneō (bloweth, pnei ) occurs five times elsewhere in the N.T. and always of the wind (like Joh 6:18). So phōnē can be either sound (as of wind) or voice (as of the Spirit). In simple truth either sense of pneuma can be taken here as one wills. Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke. In either case the etymology of pneuma is "wind"from pneō , to blow. The Spirit is the use of pneuma as metaphor. Certainly the conclusion "of the Spirit"is a direct reference to the Holy Spirit who works his own way beyond our comprehension even as men even yet do not know the law of the wind.

Robertson: Joh 3:9

How? ( Pōs )

Nicodemus is not helped either by the use of hudōr or pneuma to understand dei gennēthēnai anōthen (the necessity of the birth from above or regeneration). He falls back into his "stupid misunderstanding."There are none so dull as those who will not see. Preoccupation prevents insight. Literally one must often empty his mind to receive new truth.

Robertson: Joh 3:10

The teacher of Israel ( ho didaskalos tou Israēl ).

The well-known or the authorized (the accepted) teacher of the Israel of God. Note both articles.

Robertson: Joh 3:10

And understandest not these things? ( kai tauta ou ginōskeis ).

After being told by Jesus and after so propitious a start. His Pharisaic theology had made him almost proof against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r’ s of mere traditionalism).

Robertson: Joh 3:11

We speak that we do know ( ho oidamen laloumen ).

Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses laleō some 60 times, half of them by Jesus, very little distinction existing between the use of laleō and legō in John. Originally laleō referred to the chatter of birds. Note John’ s frequent use of amēn amēn and legō (double emphasis).

Robertson: Joh 3:11

And bear witness of that we have seen ( kai ho heōrakamen marturoumen ).

The same use of neuter singular relative ho as before. Perfect active indicative of horaō . He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus.

Robertson: Joh 3:11

And ye receive not our witness ( kai tēn marturian hēmōn ou lambanete ).

This is the tragedy of the matter as John has shown (Joh 1:11, Joh 1:26) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in 1Jo 1:1. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.

Robertson: Joh 3:12

If I told ( ei eipon ).

Condition of the first class, assumed to be true.

Robertson: Joh 3:12

Earthly things ( ta epigeia ).

Things upon the earth like ta epi tēs gēs (Col 3:2), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to ta epigeia .

Robertson: Joh 3:12

If I tell you heavenly things ( ean eipō humin ta epourania ).

Condition of the third class, undetermined. What will Nicodemus do in that case? By ta epourania Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in Joh 3:14. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in Mat 11:25.; Luk 10:18.

Robertson: Joh 3:13

But he that descended out of heaven ( ei mē ho ek tou ouranou katabas ).

The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about "the heavenly things."There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ’ s own words as here.

Robertson: Joh 3:13

Which is in heaven ( ho ōn en tōi ouranōi ).

This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God’ s Son who is in heaven even while on earth. Probably a gloss. But "the Son of man"is genuine. He is the one who has come down out of heaven.

Robertson: Joh 3:14

Moses lifted up the serpent ( Mōusēs hupsōsen ton ophin ).

Reference to Num 21:7. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) "must"(dei , one of the heavenly things) "be lifted up"(hupsōthēnai , first aorist passive infinitive of hupsoō , a word not used about the brazen serpent). In John hupsoō always refers to the Cross (Joh 8:28; Joh 12:32, Joh 12:34), though to the Ascension in Acts (Act 2:33; Act 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as "the teacher of Israel"by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).

Robertson: Joh 3:15

That whosoever believeth may in him have eternal life ( hina pas ho pisteuōn en autōi echēi zōēn aiōnion ).

Final use of hina with present active subjunctive of echō , that he may keep on having eternal life (a frequent phrase in John, always in John aiōnios occurs with zōē , 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (Joh 5:26; Joh 17:3; 1Jo 5:12). So here en autōi (in him) is taken with echēi rather than with pisteuōn . The interview with Nicodemus apparently closes with Joh 3:15. In Joh 3:16-21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (Joh 3:19; Joh 1:9-11). "Only begotten"does not occur elsewhere in the words of Jesus, but is in Joh 1:14, Joh 1:18; 1Jo 4:9. John often puts in explanatory comments (Joh 1:16-18; Joh 12:37-41).

Robertson: Joh 3:16

For so ( houtōs gar ).

This use of gar is quite in John’ s style in introducing his comments (Joh 2:25; Joh 4:8; Joh 5:13, etc.). This "Little Gospel"as it is often called, this "comfortable word"(the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In Joh 3:16-21John recapitulates in summary fashion the teaching of Jesus to Nicodemus.

Robertson: Joh 3:16

Loved ( ēgapēsen ).

First aorist active indicative of agapaō , the noble word so common in the Gospels for the highest form of love, used here as often in John (Joh 14:23; Joh 17:23; 1Jo 3:1; 1Jo 4:10) of God’ s love for man (cf. 2Th 2:16; Rom 5:8; Eph 2:4). In Joh 21:15 John presents a distinction between agapaō and phileō . Agapaō is used also for love of men for men (Joh 13:34), for Jesus (Joh 8:42), for God (1Jo 4:10).

Robertson: Joh 3:16

The world ( ton kosmon ).

The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God’ s love appears also in 2Co 5:19; Rom 5:8.

Robertson: Joh 3:16

That he gave ( hōste edōken ).

The usual classical construction with hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Gal 2:13. Elsewhere hōste with the infinitive occurs for actual result (Mat 13:32) as well as purpose (Mat 10:1), though even this is rare.

Robertson: Joh 3:16

His only begotten Son ( ton huion ton monogenē ).

"The Son the only begotten."For this word see note on Joh 1:14, note on Joh 1:18; and Joh 3:18. The rest of the sentence, the purpose clause with hina -echēi precisely reproduces the close of Joh 3:15 save that eis auton takes the place of en autōi (see Joh 1:12) and goes certainly with pisteuōn (not with echēi as en autōi in Joh 3:15) and the added clause "should not perish but"(mē apolētai alla , second aorist middle subjunctive, intransitive, of apollumi , to destroy). The same contrast between "perish"and "eternal life"(for this world and the next) appears also in Joh 10:28. On "perish"see also Joh 17:12.

Robertson: Joh 3:17

For God sent not the Son ( ou gar apesteilen ho theos ton huion ).

Explanation (gar ) of God’ s sending the Son into the world. First aorist active indicative of apostellō . John uses both apostellō from which comes apostolos (Joh 3:34; Joh 5:36, Joh 5:38, etc.) and pempō (Joh 4:34; Joh 5:23, Joh 5:24, Joh 5:30, etc.) for God’ s sending the Son and pempō more frequently, but with no real difference in meaning. All the Gospels use ho huios in the absolute sense in contrast with the Father (Mar 13:32; Mat 11:27; Luk 10:22).

Robertson: Joh 3:17

To judge ( hina krinēi ).

Final clause with hina and the present (or aorist) active subjunctive of krinō . The Messiah does judge the world as Jesus taught (Mat 25:31.; Joh 5:27), but this was not the primary or the only purpose of his coming. See note on Mat 7:1 for krinō , to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T.

Robertson: Joh 3:17

But that the world should be saved through him ( all hina sōthēi ho kosmos di' autou ).

First aorist passive subjunctive of sōzō , the common verb to save (from sōs , safe and sound), from which sōtēr (Saviour) comes (the Saviour of the world, Joh 4:42; 1Jo 4:14) and sōtēria (salvation, Joh 4:22 here only in John). The verb sōzō is often used for physical health (Mar 5:28), but here of the spiritual salvation as in Joh 5:34.

Robertson: Joh 3:18

Is not judged ( ou krinetai ).

Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Rom 8:32.). The believer in Christ as Saviour does not come into judgment (Joh 5:24).

Robertson: Joh 3:18

Hath been judged already ( ēdē kekritai ).

Perfect passive indicative of krinō . Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (Joh 5:40).

Robertson: Joh 3:18

Because he hath not believed ( hoti mē pepisteuken ).

Perfect active indicative of pisteuō , has taken a permanent attitude of refusal. Here hoti mē states the reason subjectively as the judgment of the Judge in any such case (ho mē pisteuōn already mentioned) while in 1Jo 5:10 hoti ou pepisteuken gives the reason objectively (ou instead of mē ) conceived as an actual case and no longer hypothetical. See Joh 1:12 for eis to onoma with pisteuō (believing on the name) and Joh 1:14 for monogenous (only begotten) and also Joh 3:16.

Robertson: Joh 3:19

And this is the judgment ( hautē de estin hē krisis ).

A thoroughly Johannine phrase for sequence of thought (Joh 15:12; Joh 17:3; 1Jo 1:5; 1Jo 5:11, 1Jo 5:14; 3Jo 1:6). It is more precisely the process of judging (kri -sis ) rather than the result (kri -ma ) of the judgment. "It is no arbitrary sentence, but the working out of a moral law"(Bernard).

Robertson: Joh 3:19

The light is come ( to phōs elēluthen ).

Second perfect active indicative of erchomai , a permanent result as already explained in the Prologue concerning the Incarnation (Joh 1:4, Joh 1:5, Joh 1:9, Joh 1:11). Jesus is the Light of the world.

Robertson: Joh 3:19

Loved darkness ( ēgapēsan to skotos ).

Job (Job 24:13) spoke of men rebelling against the light. Here to skotos , common word for moral and spiritual darkness (1Th 5:5), though hē skotia in Joh 1:5. "Darkness"is common in John as a metaphor for the state of sinners (Joh 8:12; Joh 12:35, Joh 12:46; 1Jo 1:6; 1Jo 2:8, 1Jo 2:9, 1Jo 2:11). Jesus himself is the only moral and spiritual light of the world (Joh 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (ponēra )."When the light appears, they scatter to their holes and dens. Ponēros (from ponos , toil, poneō , to toil) is used of the deeds of the world by Jesus (Joh 7:7). In the end the god of this world blinds men’ s eyes so that they do not see the light (2Co 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1Jo 5:19).

Robertson: Joh 3:20

That doeth ill ( ho phaula prassōn ).

The word phaulos means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In Joh 5:29 see contrast between agatha poieō (doing good things) and phaula prassō (practising evil things).

Robertson: Joh 3:20

Hateth the light ( misei to phōs ).

Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance.

Robertson: Joh 3:20

Cometh not to the light ( ouk erchetai pros to phōs ).

The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness.

Robertson: Joh 3:20

Lest his works should be reproved ( hina mē elegchthēi ta erga autou ).

Negative final clause (hina mē ) with first aorist passive subjunctive of elegchō , old word to correct a fault, to reprove, to convict. See also Joh 8:46; Joh 16:8. To escape this unpleasant process the evil man cuts out Christ.

Robertson: Joh 3:21

That doeth the truth ( ho poiōn tēn alētheian ).

See 1Jo 1:6 for this striking phrase.

Robertson: Joh 3:21

Comes to the light ( erchetai pros to phōs ).

Is drawn by the light, spiritual heliotropes, not driven from it.

Robertson: Joh 3:21

That may be made manifest ( hina phanerōthēi ).

Final hina with first aorist passive subjunctive of phaneroō .

Robertson: Joh 3:21

They have been wrought in God ( en theōi estin eirgasmena ).

Periphrastic perfect passive indicative of ergazomai . He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.

Robertson: Joh 3:22

After these things ( meta tauta ).

Transition after the interview with Nicodemus. For the phrase see Joh 5:1; Joh 6:1; Joh 7:1.

Robertson: Joh 3:22

Into the land of Judea ( eis tēn Ioudaian gēn ).

Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea"(hē Ioudaia chōra ) in Mar 1:5.

Robertson: Joh 3:22

He tarried ( dietriben ).

Descriptive imperfect active of diatribō , old verb to rub between or hard, to spend time (Act 14:3).

Robertson: Joh 3:22

Baptized ( ebaptizen ).

Imperfect active of baptizō . "He was baptizing."The six disciples were with him and in Joh 4:2John explains that Jesus did the baptizing through the disciples.

Robertson: Joh 3:23

John was also baptizing ( ēn de kai ho Iōanēs baptizōn ).

Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people’ s minds.

Robertson: Joh 3:23

In Aenon near to Salim ( en Ainōn eggus tou Saleim ).

It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called Aimen, but with no water there. There may have been water there then, of course.

Robertson: Joh 3:23

Because there was much water there ( hoti hudata polla ēn ekei ).

"Because many waters were there."Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued"(Marcus Dods).

Robertson: Joh 3:23

And they came, and were baptized ( kai pareginonto kai ebaptizonto ).

Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

Robertson: Joh 3:24

For John had not yet been cast into prison ( oupō gar ēn beblēmenos eis tēn phulakēn Iōanēs ).

Periphrastic past perfect indicative of ballō explaining (gar ) why John was still baptizing, the reason for the imprisonment having been given by Luke (Luk 3:19.).

Robertson: Joh 3:25

A questioning ( zētēsis ).

Old word from zēteō . See Act 15:2 for the word where also zētēma (question) occurs. Zētēsis (process of inquiry) means a meticulous dispute (1Ti 6:4).

Robertson: Joh 3:25

With a Jew ( meta Ioudaiou ).

So correct text, not Ioudaiōn (Jews). Probably some Jew resented John’ s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism).

Robertson: Joh 3:25

About purifying ( peri katharismou ).

See Joh 2:6 for the word. The committee from the Sanhedrin had challenged John’ s right to baptize (Joh 1:25). The Jews had various kinds of baptisms or dippings (Heb 6:2), "baptisms of cups and pots and brazen vessels"(Mar 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint.

Robertson: Joh 3:26

Rabbi ( Rabbei ).

Greeting John just like Jesus (Joh 1:38; Joh 3:2).

Robertson: Joh 3:26

Beyond Jordan ( peran tou Iordanou ).

Evident reference to John’ s witness to Jesus told in Joh 1:29-34.

Robertson: Joh 3:26

To whom thou hast borne witness ( hōi su memarturēkas ).

Note avoidance of calling the name of Jesus. Perfect active indicative of martureō so common in John (Joh 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity.

Robertson: Joh 3:26

The same baptizeth ( houtos baptizei ).

"This one is baptizing."Not personally (Joh 4:2), as John did, but through his six disciples.

Robertson: Joh 3:26

And all men come to him ( kai pantes erchontai pros auton ).

Linear present middle indicative, "are coming."The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John’ s followers to keenest jealousy. What a lifelike picture of ministerial jealousy in all ages.

Robertson: Joh 3:27

Except it have been given him from heaven ( ean mē ēi dedomenon autōi ek tou ouranou ).

See the same idiom in Joh 6:65 (cf. Joh 19:11). Condition of third class, undetermined with prospect of determination, ean mē with the periphrastic perfect passive subjunctive of didōmi . The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, "unless it be granted him from heaven."See 1Co 4:7 where Paul says the same thing.

Robertson: Joh 3:28

I said ( eipon ).

As in Joh 1:20, Joh 1:23. He had always put Jesus ahead of him as the Messiah (Joh 1:15).

Robertson: Joh 3:28

Before him ( emprosthen ekeinou ).

"Before that one"(Jesus) as his forerunner simply.

Robertson: Joh 3:28

I am sent ( apestalmenos eimi ).

Periphrastic perfect passive indicative of apostellō .

Robertson: Joh 3:29

The bridegroom ( numphios ).

Predicate nominative without article. Both numphē (bride) and numphios are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mar 2:19) and Paul develops it (2Co 11:2; Eph 5:23-32) and so in Revelation (Rev 19:7; Rev 21:2). John is only like the paranymph (paranumphios ) or "the friend of the bridegroom."His office is to bring groom and bride together. So he stands expectant (hestēkōs , second perfect active participle of histēmi ) and listens (akouōn , present active participle of akouō ) with joy ( rejoiceth greatly , charāi chairei , "with joy rejoices") to the music of the bridegroom’ s voice.

Robertson: Joh 3:29

This my joy therefore is fulfilled ( hautē oun hē chara peplērōtai ).

Perfect passive indicative of plēroō , stands filled like a cup to the brim with joy.

Robertson: Joh 3:30

Must ( dei ).

It has to be (see Joh 3:14). He is to go on growing (present active infinitive auxanein ) while I go on decreasing (present passive infinitive elattousthai , from comparative elattōn , less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Mat 11:2; Luk 7:19). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his via dolorosa . "These last words of St. John are the fulness of religious sacrifice and fitly close his work"(Westcott).

Robertson: Joh 3:31

Is above all ( epanō pantōn ).

Ablative case with the compound preposition epanō . See the same idea in Rom 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in Joh 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat Joh 3:31-36 as dislocated and put them after Joh 3:21 (the interview with Nicodemus), but they suit better here.

Robertson: Joh 3:31

Of the earth ( ek tēs gēs ).

John is fond of this use of ek for origin and source of character as in Joh 1:46; 1Jo 4:5. Jesus is the one that comes out of heaven (ho ek tou ouranou erchomenos ) as he has shown in 1:1-18. Hence he is "above all."

Robertson: Joh 3:32

What he hath seen and heard ( ho heōraken kai ēkousen ).

Perfect active indicative followed by aorist active indicative, because, as Westcott shows, the first belongs to the very existence of the Son and the latter to his mission. There is no confusion of tenses here.

Robertson: Joh 3:32

No man ( oudeis ).

There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (Joh 1:11; Joh 2:24). It is superficial as time will show. But "no one"is not to be pressed too far, for it is the rhetorical use.

Robertson: Joh 3:33

Hath set his seal ( esphragisen ).

First aorist active indicative of sphragizō for which verb see Mat 27:66. The metaphor of sealing is a common one for giving attestation as in Joh 6:27. The one who accepts the witness of Jesus attests that Jesus speaks the message of God.

Robertson: Joh 3:34

The words of God ( ta rēmata tou theou ).

God sent his Son (Joh 3:17) and he speaks God’ s words.

Robertson: Joh 3:34

By measure ( ek metrou ).

That is God has put no limit to the Spirit’ s relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.

Robertson: Joh 3:35

Hath given all things into his hand ( panta dedōken en tēi cheiri autou ).

John makes the same statement about Jesus in Joh 13:3 (using eis tas cheiras instead of en tēi cheiri ). Jesus makes the same claim in Joh 5:19-30; Mat 11:27; Mat 28:18.

Vincent: Joh 3:1

A man

With a reference to the last word of the previous chapter. The interview with Nicodemus is, apart from the important truth which it embodies, an illustration of Christ's knowledge of what was in man. Godet truthfully observes that John reminds us by the word ἄνθρωπος ( man ), that Nicodemus was a specimen of the race which Jesus knew so well.

Vincent: Joh 3:1

Named Nicodemus

Literally, Nicodemus , the name unto him . The name means conqueror of the people (νὶκη , victory , and δῆμος , people ), though some give it a Hebrew derivation meaning innocent blood .

Vincent: Joh 3:1

A ruler

A member of the Sanhedrim.

Vincent: Joh 3:2

To Jesus

The best texts substitute πρὸς αὐτὸν , to him .

Vincent: Joh 3:2

By night

Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, Joh 19:39 (see on Joh 7:50). By night , " when Jewish superstition would keep men at home." He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room.

Vincent: Joh 3:2

Rabbi

The teacher of Israel (Joh 3:10) addresses Jesus by the title applied by his own disciples to himself - my master (see on Joh 1:38). " We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (Joh 1:19-24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher" (Milligan and Moulton).

Vincent: Joh 3:2

We know ( οἴδαμεν )

Assured conviction based on Jesus' miracles (see on Joh 2:24).

Vincent: Joh 3:2

Thou art a teacher

According to the Greek order, that thou art come from God as teacher .

Vincent: Joh 3:2

From God

These words stand first in the sentence as emphatic. It is from God that thou hast come.

Vincent: Joh 3:3

Answered and said

See on Joh 2:18.

Vincent: Joh 3:3

Verily, verily

See on Joh 1:51.

Vincent: Joh 3:3

Be born again ( γεννηθῇ ἄνωθεν )

See on Luk 1:3. Literally, from the top (Mat 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above , and others, again or anew . The word is used in the following senses in the New Testament, where it occurs thirteen times:

1. From the top: Mat 27:51; Mar 15:38; Joh 19:23.

2. From above: Joh 3:31; Joh 19:11; Jam 1:17; Jam 3:15, Jam 3:17.

3. From the beginning: Luk 1:3; Act 26:5.

4. Again: Gal 4:9, but accompanied by πάλιν , again .

In favor of the rendering from above , it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (Joh 1:13; 1Jo 3:9; 1Jo 4:7; 1Jo 5:1, 1Jo 5:4, 1Jo 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again , it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above . If we translate anew or again , the logical order is preserved, the nature of the birth being described in Joh 3:5. 2. That Nicodemus clearly understood the word as meaning again , since, in Joh 3:4, he translated it into a second time . 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven.

Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn , is used as its equivalent. Again , however, does not give the exact force of the word, which is rather as Rev., anew , or afresh . Render, therefore, as Rev., except a man be born anew . The phrase occurs only in John's Gospel.

Vincent: Joh 3:3

See ( ἰδεῖν )

The things of God's kingdom are not apparent to the natural vision. A new power of sight is required, which attaches only to the new man. Compare 1Co 2:14.

Vincent: Joh 3:3

Kingdom of God

See on Luk 6:20.

Vincent: Joh 3:4

When he is old ( γέρων ὤν )

Literally, being an old man .

Vincent: Joh 3:4

Can he ( μὴ δύναται )

The interrogative particle anticipates a negative answer. Surely he cannot .

Vincent: Joh 3:4

Second time

Nicodemus looks at the subject merely from the physical side. His second time is not the same as Jesus' anew . As Godet remarks, " he does not understand the difference between a second beginning and a different beginning."

Vincent: Joh 3:5

Born of water and the Spirit

The exposition of this much controverted passage does not fall within the scope of this work. We may observe,

1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in Joh 3:3.

2. That this condition is here stated as complex, including two distinct factors, water and the Spirit .

3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: " water which is the Spirit."

4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (Psa 2:2, Psa 2:7; Eze 36:25; Zec 13:1). Jesus' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (Luk 7:30). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept.

5. That while Jesus asserted the obligation of the outward rite , He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance , for the remission of sins , so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus' words included a prophetic reference to the complete ideal of Christian baptism - " the washing of regeneration and the renewing of the Holy Ghost" (Tit 3:5; Eph 5:26); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite , through its association with the Spirit's energy, is more than a mere symbol: is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace.

6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God . But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, " which is His body, the fullness of Him that filleth all things with all things" (Eph 1:23). Through water alone , the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God.

Vincent: Joh 3:5

Enter into

This more than see (Joh 3:3). It is to become partaker of; to go in and possess, as the Israelites did Canaan.

Vincent: Joh 3:6

That which is born ( τὸ γεγεννηένον )

Strictly, that which hath been born , and consequently is now before us as born. The aorist tense (Joh 3:3, Joh 3:4, Joh 3:5, Joh 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1Jo 5:18, where both tenses occur); the neuter, that which , states the principle in the abstract. Compare Joh 3:8, where the statement is personal: everyone that is born. Compare 1Jo 5:4, and 1Jo 5:1, 1Jo 5:18.

Vincent: Joh 3:6

Of the flesh ( ἐκ τῆς σαρκὸς )

See on Joh 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (Joh 1:14; 1Jo 4:2, 1Jo 4:3, 1Jo 4:7; 2Jo 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1Jo 2:16; Joh 8:15). Twice, as opposed to πνεῦμα , Spirit (Joh 3:6; Joh 6:63).

Vincent: Joh 3:6

Of the Spirit ( ἐκ τοῦ πνευματος )

The Holy Spirit of God , or the principle of life which He imparts . The difference is slight, for the two ideas imply each other; but the latter perhaps is better here, because a little more abstract, and so contrasted with the flesh . Spirit and flesh are the distinguishing principles, the one of the heavenly, the other of the earthly economy.

Vincent: Joh 3:7

Unto thee - ye must

Note the change from the singular to the plural pronoun. In his address to Nicodemus ( thee ) the Lord had spoken also to those whom Nicodemus represented, and whom he had included when he said " we know" (Joh 3:2). His error was the error of his class.

Vincent: Joh 3:8

The wind ( τὸ πνεῦμα )

Some hold by the translation spirit , as Wyc., the spirit breatheth where it will . In Hebrew the words spirit and wind are identical. Πνεῦμα is from πνέω to breathe or blow , the verb used in this verse ( bloweth ), and everywhere in the New Testament of the blowing of the wind (Mat 7:25, Mat 7:27; Luk 12:55; Joh 6:18). It frequently occurs in the classics in the sense of wind . Thus Aristophanes, τὸ πνεῦμ ' ἔλαττον γίγνεται , the wind is dying away (" Knights," 441), also in the New Testament, Heb 1:7, where the proper translation is, " who maketh His angels winds ," quoted from Psalms 103:4 (Sept.). In the Septuagint, 1Ki 18:45; 1Ki 19:11; 2Ki 3:17; Job 1:19. In the New Testament, in the sense of breath , 2Th 2:8; Rev 11:11. The usual rendering, wind , is confirmed here by the use of the kindred verb πνεῖ , bloweth , and by φωνὴν , sound , voice . Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night-wind sweeping through the narrow street.

Vincent: Joh 3:8

Where it listeth ( ὅπου θέλει )

On the verb θέλω , to will or determine , see on Mat 1:19. Listeth is old English for pleasure or willeth , from the Anglo-Saxon lust , meaning pleasure . Chaucer has the forms leste , lust , and list .

" Strong was the wyn, and wel to drynke us leste ( pleased )."

" Canterbury Tales ," 752 .

" Love if thee lust ."

" Canterbury Tales ," 1185 .

" She walketh up and down wher as hire list ( wherever she pleases )."

" Canterbury Tales ," 1054 .

" A wretch by fear, not force, like Hannibal,

Drives back our troops, and conquers as she lists ."

Shakespeare , " Henry VI .," Pt . I ., i ., v ., 22 .

Hence listless is devoid of desire . The statement of Jesus is not meant to be scientifically precise, but is rather thrown into a poetic mold, akin to the familiar expression " free as the wind." Compare 1Co 12:11; and for the more prosaic description of the course of the wind, see Ecc 1:6.

Vincent: Joh 3:8

Sound ( φωνὴν )

Rev., voice . Used both of articulate and inarticulate utterances, as of the words from heaven at Jesus' baptism and transfiguration (Mat 3:17; 2Pe 1:17, 2Pe 1:18); of the trumpet (Mat 24:31; 1Co 14:8), and of inanimate things in general (1Co 14:17). John the Baptist calls himself φωνή , a voice , and the word is used of the wind, as here, in Act 2:6. Of thunder, often in the Revelation (Rev 6:1; Rev 14:2, etc.).

Vincent: Joh 3:8

Canst not tell ( οὐκ οἶδας )

Better, as Rev., knowest not . Socrates, (Xenophon's " Memorabilia" ), says, " The instruments of the deities you will likewise find imperceptible; for the thunder-bolt, for instance, though it is plain that it is sent from above, and works its will with everything with which it comes in contact, is yet never seen either approaching, or striking, or retreating; the winds, too, are themselves invisible, though their effects are evident to us, and we perceive their course" (iv. 3, 14). Compare Ecc 11:5.

Vincent: Joh 3:8

So

So the subject of the Spirit's invisible influence gives visible evidence of its power.

Vincent: Joh 3:9

These things

Such as the new birth.

Vincent: Joh 3:9

Be ( γενέσθαι )

Literally, come to pass .

Vincent: Joh 3:10

Answered and said

See on Joh 2:18.

Vincent: Joh 3:10

Art thou a master of Israel ( σὺ εἶ ὁ διδάσκαλος τοῦ Ισραὴλ )

The σὺ , thou , is emphatic. A master is more correctly rendered by Rev., the teacher . Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: " Will you (σὺ , emphatic), O professor of true virtue, pretend that you are justified in this?" (" Crito," 51). On " Israel," see on Joh 1:47. The word occurs four times in John's Gospel; here, Joh 1:31, Joh 1:47, Joh 1:49.

Vincent: Joh 3:10

Knowest not ( οὐ γινώσκεις )

See on Joh 2:24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. Rev., better, understandest not .

Vincent: Joh 3:11

We speak - we know - we have seen

After the use of the singular number in Joh 3:3, Joh 3:5, Joh 3:7, Joh 3:12, the plural here is noteworthy. It is not merely rhetorical - " a plural of majesty" - but is explained by Joh 3:8, " every one that is born of the Spirit." The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (Joh 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (Joh 17:3). " Ye have an anointing from the Holy One, and ye know (οἴδατε ) all things" (1Jo 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (Joh 3:2), referring to the class to which he belonged, with another we know , referring to another class, of which He was the head and representative. We know (οἴδαμεν ), absolutely . See on Joh 2:24.

Vincent: Joh 3:11

Testify ( μαρτυροῦμεν )

Rev., better, bear witness of . See on Joh 1:7.

Vincent: Joh 3:12

Have told ( εἶπον )

Rendering the aorist more strictly, I told .

Vincent: Joh 3:12

Earthly things ( τὰ ἐπίγεια )

Compounded of ἐπί , upon , and γῆ , earth . In Col 3:2, the adjective appears in its analyzed form, τὰ ἐπὶ τῆς γῆς , things on the earth . It is in this literal sense it is to be taken here; not things of earthly nature , but things whose proper place is on earth . Not worldly affairs , nor things sinful , but, on the contrary, " those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment" (Westcott). The earthly things would therefore include the phenomena of the new birth.

Vincent: Joh 3:12

Heavenly things ( τὰ ἐπουράνια )

Compounded with ἐπί , upon or in , and οὐρανός , heaven . Not holy things as compared with sinful , nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (Joh 5:14-16). Thus it is said (Joh 3:13) that the Son of man who is in heaven came down out of heaven, and in Joh 3:31, Joh 3:32 that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (Joh 3:34).

It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting: " It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (Joh 3:12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God.... But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words: 'Thou art my well beloved Son;' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel." Compare Luk 10:18, sqq., where Jesus' words take on a character similar to that of His utterances in John.

Vincent: Joh 3:13

And ( καὶ )

Note the simple connective particle, with nothing to indicate the logical sequence of the thought.

Vincent: Joh 3:13

Hath ascended

Equivalent to hath been in . Jesus says that no one has been in heaven except the Son of man who came down out of heaven; because no man could be in heaven without having ascended thither.

Vincent: Joh 3:13

Which is in heaven

Many authorities omit.

Vincent: Joh 3:14

Must ( δεῖ )

Must signifies the eternal necessity in the divine counsels. Compare Luk 24:26, Luk 24:46; Mat 26:54; Mar 8:31; Joh 12:34.

Vincent: Joh 3:14

Lifted up ( ὑψωθῆναι )

The following are the uses of the word in the New Testament: The exaltation of pride (Mat 11:23; Luk 10:15; Luk 14:11). The raising of the humble (Luk 1:52; Jam 4:10; 1Pe 5:6). The exaltation of Christ in glory (Act 2:33; Act 5:31). The uplifting on the cross (Joh 3:14; Joh 8:28; Joh 12:32, Joh 12:34). The reference here is to the crucifixion , but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (Joh 8:28; Joh 12:32). Thus, when Judas went out to betray him, Jesus said, " Now is the Son of man glorified" (Joh 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1Jo 5:4-6).

Vincent: Joh 3:15

Believeth in Him ( πιστεύων εἰς αὐτὸν )

The best texts read ἐν αὐτῷ , construing with have eternal life , and rendering may in Him have eternal life . So Rev.

Vincent: Joh 3:15

Should not perish, but

The best texts omit.

Vincent: Joh 3:15

Have eternal life

A characteristic phrase of John for live forever . See Joh 3:16, Joh 3:36; Joh 5:24; Joh 6:40, Joh 6:47, Joh 6:54; 1Jo 3:15; 1Jo 5:12.

The interview with Nicodemus closes with Joh 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave , in Joh 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (Joh 1:16-18; Joh 12:37-41), and to do so abruptly. See Joh 1:15, Joh 1:16, and on and , Joh 1:16. 3. Joh 3:19 is in the same line of thought with Joh 1:9-11 in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (Joh 1:12; Joh 2:23; 1Jo 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (Joh 1:14, Joh 1:18; 1Jo 4:9). 6. The phrase to do truth (Joh 3:21) occurs elsewhere only in 1Jo 1:6.

Vincent: Joh 3:16

The world ( κόσμον )

See on Joh 1:9.

Vincent: Joh 3:16

Gave

Rather than sent; emphasizing the idea of sacrifice .

Vincent: Joh 3:16

Only-begotten Son

See on Joh 1:14.

Vincent: Joh 3:16

Have

See on Joh 3:15.

This attitude of God toward the world is in suggestive contrast with that in which the gods of paganism are represented.

Thus Juno says to Vulcan:

" Dear son, refrain: it is not well that thus

A God should suffer for the sake of men."

" Iliad ," xxi ., 379 , 380 .

And Apollo to Neptune:

" Thou would'st not deem me wise, should I contend

With thee, O Neptune, for the sake of men,

Who flourish like the forest-leaves awhile,

And feed upon the fruits of earth, and then

Decay and perish. Let us quit the field,

And leave the combat to the warring hosts."

" Iliad ," xxi ., 461 , 467 .

Man has no assurance of forgiveness even when he offers the sacrifices in which the gods especially delight. " Man's sin and the divine punishment therefore are certain; forgiveness is uncertain, dependent upon the arbitrary caprice of the gods. Human life is a life without the certainty of grace" (Nagelsbach, " Homerische Theologie" ). Mr. Gladstone observes: " No Homeric deity ever will be found to make a personal sacrifice on behalf of a human client" (" Homer and the Homeric Age," ii., 372).

Vincent: Joh 3:17

Sent ( ἀπέστειλεν )

See on Joh 1:6. Sent rather than gave (Joh 3:16), because the idea of sacrifice is here merged in that of authoritative commission.

Vincent: Joh 3:17

His Son

The best texts read τὸν , the , for αὐτοῦ , his .

Vincent: Joh 3:17

Condemn ( κρίνῃ )

Better, as Rev., judge . Condemn is κατακρίνω , not used by John (Mat 20:18; Mar 10:33, etc.). The verb κρίνω means, originally, to separate . So Homer, of Ceres separating the grain from the chaff (" Iliad," v. 501). Thence, to distinguish , to pick out , to be of opinion , to judge . See on Hypocrite , Mat 23:13.

Vincent: Joh 3:17

World

The threefold repetition of the word has a certain solemnity. Compare Joh 1:10; Joh 15:19.

Vincent: Joh 3:18

Is condemned already ( ἤδη κέκριται )

Rev., more correctly, hath been judged already . Unbelief, in separating from Christ, implies judgment. He has been judged in virtue of his unbelief.

Vincent: Joh 3:19

This

That is, herein consists the judgment. The prefacing a statement with this is , and then defining the statement by ὅτι or ἵνα , that , is characteristic of John. See Joh 15:12; Joh 17:3; 1Jo 1:5; 1Jo 5:11, 1Jo 5:14; 3Jo 1:6.

Vincent: Joh 3:19

Light ( τὸ φῶς )

Rev., correctly, the light. See Joh 1:4, Joh 1:9.

Vincent: Joh 3:19

Men ( οἱ ἄνθρωποι )

Literally, the men. Regarded as a class.

Vincent: Joh 3:19

Darkness ( τὸ σκότος )

See on Joh 1:5. Rev., correctly, the darkness. John employs this word only here and 1Jo 1:6. His usual term is σκοτία (Joh 1:5; Joh 8:12; 1Jo 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light.

Vincent: Joh 3:19

Were ( ἦν )

Habitually. The imperfect tense marking continuation.

Vincent: Joh 3:19

Evil ( πονηρὰ )

Actively evil. See on Mar 7:22; see on Luk 3:19.

Vincent: Joh 3:20

Doeth ( πράσσων )

The present participle, indicating habit and general tendency.

Vincent: Joh 3:20

Evil ( φαῦλα )

Rev., ill . A different word from that in the previous verse. Originally, light , paltry , trivial , and so worthless . Evil, therefore, considered on the side of worthlessness. See on Jam 3:16.

Vincent: Joh 3:20

Lest his works should be reproved ( ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ ).

Rather, in order that his works may not be reproved . Ελέγχω , rendered reprove , has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame . Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, " the stranger who sits in thy halls disgraces (ἐλέγχει ) thee not" (" Odyssey, xxi., 424). Then, to cross-examine or question , for the purpose of convincing , convicting , or refuting; to censure , accuse . So Herodotus: " In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements (ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime" (i., 115). The messenger in the " Antigone" of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: " Evil words were bandied among them, guard accusing (ἐλέγχων ) guard" (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning . It occurs in Pindar in the general sense of to conquer or surpass . " Having descended into the naked race they surpassed (ἤλεγξαν ) the Grecian band in speed (" Pythia," xi., 75).

In the New Testament it is found in the sense of reprove (Luk 3:19; 1Ti 5:20, etc.). Convince of crime or fault (1Co 14:24; Jam 2:9). To bring to light or expose by conviction (Jam 5:20; Eph 5:11, Eph 5:13; Joh 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Tit 1:9, Tit 1:13; Tit 2:15). To test and expose with a view to correction , and so, nearly equivalent to chasten (Heb 12:5). The different meanings unite in the word convict . Conviction is the result of examination , testing , argument . The test exposes and demonstrates the error, and refutes it, thus convincing , convicting , and rebuking the subject of it. This conviction issues in chastening , by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin , of right , and of judgment (Joh 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Rev 3:19) and the consequent exposure of his error. Compare Eph 5:13; Joh 1:9-11. This idea of loving darkness rather than light is graphically treated in Job 24 and runs through Job 24:13-17.

Vincent: Joh 3:21

Doeth the truth ( ποιῶν τὴν ἀλήθειαν )

The phrase occurs only here and in 1Jo 1:6. Note the contrasted phrase, doeth evil (Joh 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth , or truth; truth being regarded as one, and " including in a supreme unity all right deeds." There is also to be noted the different words for doing in these two verses: doeth evil (πράσσων ); doeth truth (ποιῶν ). The latter verb contemplates the object and end of action; the former the means , with the idea of continuity and repetition. Πράσσων is the practice , while ποιῶν may be the doing once for all . Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: " He will do (πράξει ) these things, and will accomplish them (ποιήσει )." In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work , which occurs six times, and in four out of the six of evil doing (Mat 16:27; Luk 23:51; Act 19:18; Rom 8:13; Rom 12:14; Col 3:9). With this passage compare especially Joh 5:29, where the two verbs are used with the two nouns as here. Also, Rom 7:15, Rom 7:19. Bengel says: " Evil is restless: it is busier than truth." In Rom 1:32; Rom 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity.

Vincent: Joh 3:21

Cometh to

In contrast with hateth (Joh 3:20). His love of the light is shown by his seeking it.

Vincent: Joh 3:21

In God

The element of holy action. Notice the perfect tense, have been wrought (as Rev.) and abide.

Vincent: Joh 3:22

The land of Judaea ( τὴν Ἱουδαίαν γῆν )

Literally, the Judaean land . The phrase occurs only here in the New Testament.

Vincent: Joh 3:22

Tarried ( διέτριβεν )

The verb originally means to rub , hence to wear away , consume; and so of spending or passing time.

Vincent: Joh 3:22

Baptized ( ἐβάπτιζεν )

The imperfect tense agrees with the idea of tarrying . He continued baptizing during His stay.

Vincent: Joh 3:23

Was baptizing ( ἦν βαπτίζων )

The substantive verb with the participle also indicating continuous or habitual action; was engaged in baptizing.

Vincent: Joh 3:23

Aenon, near to Salim

The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin , an eye , a spring . See on Jam 3:11.

Vincent: Joh 3:23

Much water ( ὕδατα πολλὰ )

Literally, many waters . Probably referring to a number of pools or springs.

Vincent: Joh 3:23

Came - were baptized

Imperfects. They kept coming.

Vincent: Joh 3:24

Prison ( τὴν φυλακὴν )

See on Act 5:18, Act 5:21.

Vincent: Joh 3:25

Then ( οὖν )

Not a particle of time but of consequence; therefore , because of both Jesus and John baptizing.

Vincent: Joh 3:25

Question ( ζήτησις )

Rev., more correctly, questioning . Question would be ζήτημα , always in the sense of a question in debate. The word here represents the process of inquiry.

Vincent: Joh 3:25

Between ( ἐκ )

Rev., correctly, on the part of . Literally, proceeding from . The rendering of the A.V. does not show with which party the discussion originated. The Greek distinctly states that the question was raised by the disciples of the Baptist.

Vincent: Joh 3:25

The Jews

The best texts read Ἱουδαίου , with a Jew . Possibly one who asserted that John's baptism might now be dispensed with.

Vincent: Joh 3:25

Purifying

Probably not about the familiar ceremonial purifications, but as to whether the baptism of Jesus or of John had the greater purifying power.

Vincent: Joh 3:26

Behold ( ἴδε )

Used by both Matthew and Mark, not by Luke, but very frequently by John.

Vincent: Joh 3:26

Baptizeth - come

The present would be better rendered by is baptizing , are coming .

Vincent: Joh 3:27

Receive

Answering to given .

Vincent: Joh 3:27

Be given ( ᾖ δεδομένον )

Rev., more correctly, have been given .

Vincent: Joh 3:27

From heaven

Literally, out of heaven (ἐκ ).

Vincent: Joh 3:29

The bride

A common figure in the Old testament prophecies, of the relation between Jehovah and His people (Ezekiel 16; Hos 2:19; Mal 2:11). See also on Mat 1:21, concerning Hosea.

Vincent: Joh 3:29

Friend of the bridegroom

Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Mat 9:15, where the phrase children of the bridechamber is used. (See on Mar 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride's good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Exo 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. The Baptist represents himself as standing in the same relation to Jesus.

Vincent: Joh 3:29

Rejoiceth greatly ( χαρᾷ χαίρει )

Literally, rejoiceth with joy. A Hebrew idiom. See on Luk 22:15, and compare Act 23:14; Jam 5:17. Only here in John's writings.

Vincent: Joh 3:29

This my joy ( αὕτη ἡ χαρὰ ἡ ἐμὴ )

A very emphatic expression: this , the joy which is mine . The change of style in the following verses seems to indicate that the words of the Baptist break off at this point, and are taken up and commented upon by the Evangelist.

Vincent: Joh 3:31

He that cometh ( ὁ ἐρχόμενος )

The present participle. The coming regarded as still in process of manifestation. Compare Joh 6:33.

Vincent: Joh 3:31

From above ( ἄνωθεν )

See on Joh 3:2.

Vincent: Joh 3:31

Above ( ἐπάνω )

Supreme.

Vincent: Joh 3:31

Of the earth ( ἐκ τῆς γῆς )

Literally, out of the earth; of earthly origin.

Vincent: Joh 3:31

Is earthly

The same phrase, out of the earth , is repeated, signifying of earthly nature . On the characteristic phrase εἶναι ἐκ , to be of , see on Joh 1:46.

Vincent: Joh 3:31

Speaketh of the earth

Out of the earth. His words have an earthly source. On λαλεΐ́ , speaketh , see on Mat 28:18.

Vincent: Joh 3:32

Receiveth ( λαμβάνει )

Once only John uses δέχομαι for receive , of the Galilaeans receiving Christ (Joh 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking , that of welcoming . Thus Demosthenes says that the Theban elders did not receive (ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it (ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (Joh 1:12; Joh 5:43; Joh 13:20). The phrase receive the witness is peculiar to John (Joh 3:11; Joh 5:34; 1Jo 5:9).

Vincent: Joh 3:33

Hath set to his seal ( ἐσφράγισεν )

To set to , is to affix . To set to a seal is therefore to attest a document. The expression is retained from Coverdale's version (1535). So, " They must set to their hands, and shall set to their hands." Compare also the old legal formula: " In wittenesse qwherof I haue set to myn seele." Rev., better, hath set his seal to this . The meaning here is, has solemnly attested and confirmed the statement " God is true." Only here in this sense. Elsewhere of closing up for security; hiding; marking a person or thing. See on Rev 22:10. The aorist tense here denotes an accomplished act.

Vincent: Joh 3:34

The words ( τὰ ῥήματα )

Not words , nor individual words, but the words - the complete message of God. See on Luk 1:37.

Vincent: Joh 3:34

God giveth

The best texts omit God . Rev., He giveth . Rev., also, rightly, omits the italicized to Him . The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure .

In order to convey the full force of the terms giveth and by measure , it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be Joh 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase , but I must decrease . At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus " must increase" - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus " must increase." He must increase because He comes from above , and is therefore supreme over all (Joh 3:31). This statement he repeats; defining from above (ἄνωθεν ) by out of heaven (ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness (ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin (ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. " What He hath seen and heard , of that he beareth witness." It is indeed true that men reject this testimony. " No man receiveth His witness" (Joh 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; " hath set his seal to this, that God is true." To declare Jesus' testimony untrue is to declare God untrue (Joh 3:33). For He whom God hath sent utters the whole divine mess a ge ( the words of God, Joh 3:34).

Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words.

The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, " not by measure."

But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure.

Take up, then, the chain of thought from the first clause of Joh 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples . " He giveth not the Spirit by measure." This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure.

Thus Joh 3:35 follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. " The Father loveth the Son, and hath given all things into his hand ." This latter phrase, into His hand , signifies not only possession , but the power of disposal . See Mar 9:31; Mar 14:41; Luk 23:46; Heb 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Mat 11:27. " All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine (βούληται ) to reveal Him."

Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, " This is my beloved Son, in whom I am well pleased." The Spirit is thus Christ's own. He dispenses , gives it (δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, " He shall glorify Me, for He shall receive of mine , and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you" (Joh 16:14, Joh 16:15).

Wesley: Joh 3:1

One of the great council.

Wesley: Joh 3:2

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

Wesley: Joh 3:3

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.

Wesley: Joh 3:3

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.

Wesley: Joh 3:4

As Nicodemus himself was.

Wesley: Joh 3:5

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.

Wesley: Joh 3:6

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.

Wesley: Joh 3:7

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.

Wesley: Joh 3:8

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.

Wesley: Joh 3:8

The fact is plain, the manner of his operations inexplicable.

Wesley: Joh 3:11

I and all that believe in me.

Wesley: Joh 3:12

Things done on earth; such as the new birth, and the present privileges of the children of God.

Wesley: Joh 3:12

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

Wesley: Joh 3:13

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.

Wesley: Joh 3:13

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.

Wesley: Joh 3:14

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

Wesley: Joh 3:15

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.

Wesley: Joh 3:16

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

Wesley: Joh 3:16

With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end.

Wesley: Joh 3:16

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.

Wesley: Joh 3:16

Truly and seriously. And the Son of God gave himself, Gal 4:4, truly and seriously.

Wesley: Joh 3:17

Although many accuse him of it.

Wesley: Joh 3:18

Is acquitted, is justified before God.

Wesley: Joh 3:18

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.

Wesley: Joh 3:19

That is, the cause of it. So God is clear.

Wesley: Joh 3:21

So even Nicodemus, afterward did.

Wesley: Joh 3:21

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

Wesley: Joh 3:22

From the capital city, Jerusalem, into the land of Judea - That is, into the country.

Wesley: Joh 3:22

Not himself; but his disciples by his order, Joh 4:2.

Wesley: Joh 3:23

He did not repel them that offered, but he more willingly referred them to Jesus.

Wesley: Joh 3:25

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.

Wesley: Joh 3:27

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.

Wesley: Joh 3:29

He whom the bride follows. But all men now come to Jesus. Hence it is plain he is the bridegroom.

Wesley: Joh 3:29

Talk with the bride; rejoiceth greatly - So far from envying or resenting it.

Wesley: Joh 3:30

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.

Wesley: Joh 3:31

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

Wesley: Joh 3:31

A mere man; of earthly original, has a spirit and speech answerable to it.

Wesley: Joh 3:32

None comparatively, exceeding few; receiveth his testimony - With true faith.

Wesley: Joh 3:33

It was customary among the Jews for the witness to set his seal to the testimony he had given.

Wesley: Joh 3:33

Whose words the Messiah speaks.

Wesley: Joh 3:34

As he did to the prophets, but immeasurably. Hence he speaketh the words of God in the most perfect manner.

JFB: Joh 3:1-2

In this member of the Sanhedrim sincerity and timidity are seen struggling together.

JFB: Joh 3:2

One of those superficial "believers" mentioned in Joh 2:23-24, yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see Joh 19:38-39; Joh 12:42); he avows his conviction that He was

JFB: Joh 3:2

An expression never applied to a merely human messenger, and probably meaning more here--but only as "a teacher," and in His miracles he sees a proof merely that "God is with Him." Thus, while unable to repress his convictions, he is afraid of committing himself too far.

JFB: Joh 3:3

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.

JFB: Joh 3:3

Not a Jew merely; the necessity is a universal one.

JFB: Joh 3:3

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.

JFB: Joh 3:3

Can have no part in (just as one is said to "see life," "see death," &c.).

JFB: Joh 3:3

Whether in its beginnings here (Luk 16:16), or its consummation hereafter (Mat 25:34; Eph 5:5).

JFB: Joh 3:4

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.

JFB: Joh 3:5

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).

JFB: Joh 3:6-8

A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [OLSHAUSEN].

JFB: Joh 3:6-8

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 (Rom 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).

JFB: Joh 3:6-8

"partakes of and possesses His spiritual nature."

JFB: Joh 3:7

If a spiritual nature only can see and enter the kingdom of God; if all we bring into the world with us be the reverse of spiritual; and if this spirituality be solely of the Holy Ghost, no wonder a new birth is indispensable.

JFB: Joh 3:7

"Ye, says Jesus, not we" [BENGEL]. After those universal propositions, about what "a man" must be, to "enter the kingdom of God" (Joh 3:5) --this is remarkable, showing that our Lord meant to hold Himself forth as "separate from sinners."

JFB: Joh 3:8

Breath and spirit (one word both in Hebrew and Greek) are constantly brought together in Scripture as analogous (Job 27:3; Job 33:4; Eze 37:9-14).

JFB: Joh 3:8

The laws which govern the motion of the winds are even yet but partially discovered; but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth.

JFB: Joh 3:9-10

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].

JFB: Joh 3:10

"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under whatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament.

JFB: Joh 3:11-13

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.

JFB: Joh 3:11-13

Referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.

JFB: Joh 3:12

Such as regeneration, the gate of entrance to the kingdom of God on earth, and which Nicodemus should have understood better, as a truth even of that more earthly economy to which he belonged.

JFB: Joh 3:12

The things of the new and more heavenly evangelical economy, only to be fully understood after the effusion of the Spirit from heaven through the exalted Saviour.

JFB: Joh 3:13

There is something paradoxical in this language--"No one has gone up but He that came down, even He who is at once both up and down." Doubtless it was intended to startle and constrain His auditor to think that there must be mysterious elements in His Person. The old Socinians, to subvert the doctrine of the pre-existence of Christ, seized upon this passage as teaching that the man Jesus was secretly caught up to heaven to receive His instructions, and then "came down from heaven" to deliver them. But the sense manifestly is this: "The perfect knowledge of God is not obtained by any man's going up from earth to heaven to receive it--no man hath so ascended--but He whose proper habitation, in His essential and eternal nature, is heaven, hath, by taking human flesh, descended as the Son of man to disclose the Father, whom He knows by immediate gaze alike in the flesh as before He assumed it, being essentially and unchangeably 'in the bosom of the Father'" (Joh 1:18).

JFB: Joh 3:14-16

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; Joh 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" (Rom 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. (Isa 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).

JFB: Joh 3:16

What proclamation of the Gospel has been so oft on the lips of missionaries and preachers in every age since it was first uttered? What has sent such thrilling sensations through millions of mankind? What has been honored to bring such multitudes to the feet of Christ? What to kindle in the cold and selfish breasts of mortals the fires of self-sacrificing love to mankind, as these words of transparent simplicity, yet overpowering majesty? The picture embraces several distinct compartments: "THE WORLD"--in its widest sense--ready "to perish"; the immense "LOVE OF GOD" to that perishing world, measurable only, and conceivable only, by the gift which it drew forth from Him; THE GIFT itself--"He so loved the world that He gave His only begotten Son," or, in the language of Paul, "spared not His own Son" (Rom 8:32), or in that addressed to Abraham when ready to offer Isaac on the altar, "withheld not His Son, His only Son, whom He loved" (Gen 22:16); the FRUIT of this stupendous gift--not only deliverance from impending "perdition," but the bestowal of everlasting life; the MODE in which all takes effect--by "believing" on the Son. How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings! (Mal 4:2).

JFB: Joh 3:17-21

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.

JFB: Joh 3:18

Having, immediately on his believing, "passed from death unto life" (Joh 5:24).

JFB: Joh 3:18

Rejecting the one way of deliverance from that "condemnation" which God gave His Son to remove, and so wilfully remaining condemned.

JFB: Joh 3:19

Emphatically so, revealing the condemnation already existing, and sealing up under it those who will not be delivered from it.

JFB: Joh 3:19

In the Person of Him to whom Nicodemus was listening.

JFB: Joh 3:19

This can only be known by the deliberate rejection of Christ, but that does fearfully reveal it.

JFB: Joh 3:20

By detection.

JFB: Joh 3:21

Whose only object in life is to be and do what will bear the light. Therefore he loves and "comes to the light," that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile."

JFB: Joh 3:22-24

The rural parts of that province, the foregoing conversation being held in the capital.

JFB: Joh 3:22-24

In the sense explained in Joh 4:2.

JFB: Joh 3:23

On the west of Jordan. (Compare Joh 3:26 with Joh 1:28).

JFB: Joh 3:24

Hence it is plain that our Lord's ministry did not commence with the imprisonment of John, though, but for this, we should have drawn that inference from Mat 4:12 and Mark's (Mar 1:14) express statement.

JFB: Joh 3:25-26

Rather, "on the part of."

JFB: Joh 3:25-26

Rather (according to the best manuscripts), "and a Jew,"

JFB: Joh 3:25-26

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.

JFB: Joh 3:26

"Master, this man tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shalt soon have no disciples at all." The reply to this is one of the noblest and most affecting utterances that ever came from the lips of man.

JFB: Joh 3:27-30

"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."

JFB: Joh 3:27-30

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 (Heb 5:4).

JFB: Joh 3:31-34

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.

JFB: Joh 3:32

(See on Joh 3:11 and Joh 1:18).

JFB: Joh 3:32

John's disciples had said, "All come to Him" (Joh 3:26). The Baptist here virtually says, Would it were so, but alas! they are next to "none" [BENGEL]. They were far readier to receive himself, and obliged him to say, I am not the Christ, and he seems pained at this.

JFB: Joh 3:33

Gives glory to God whose words Christ speaks, not as prophets and apostles by a partial communication of the Spirit to them.

JFB: Joh 3:34

Here, again, the sharpest conceivable line of distinction is drawn between Christ and all human-inspired teachers: "They have the Spirit in a limited degree; but God giveth not [to Him] the Spirit by measure." It means the entire fulness of divine life and divine power. The present tense "giveth," very aptly points out the permanent communication of the Spirit by the Father to the Son, so that a constant flow and reflow of living power is to be understood (Compare Joh 1:15) [OLSHAUSEN].

JFB: Joh 3:35-36

See on Mat 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."

Clarke: Joh 3:1

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

Clarke: Joh 3:2

Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite

Clarke: Joh 3:2

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

Clarke: Joh 3:2

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

Clarke: Joh 3:2

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.

Clarke: Joh 3:3

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

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

Clarke: Joh 3:3

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.

Clarke: Joh 3:4

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

Clarke: Joh 3:5

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 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.

Clarke: Joh 3:6

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.

Clarke: Joh 3:8

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, 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, 1Jo 4:13; 1Jo 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, 1Jo 5:4.

Clarke: Joh 3:9

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

Clarke: Joh 3:10

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.

Clarke: Joh 3:11

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

Clarke: Joh 3:11

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.

Clarke: Joh 3:12

If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and fire from heaven, if I should proceed farther on the subject?

Clarke: Joh 3:13

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

Clarke: Joh 3:13

That came down - The incarnation of Christ is represented under the notion of his coming down from heaven, to dwell upon earth

Clarke: Joh 3:13

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.

Clarke: Joh 3:14

As Moses lifted up - He shows the reason why he descended from heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, 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.

Clarke: Joh 3:15

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

Clarke: Joh 3:16

For God so loved the world - Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle 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, 1Jo 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.

Clarke: Joh 3:17

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.

Clarke: Joh 3:18

He that believeth - As stated before on Joh 3:16

Clarke: Joh 3:18

Is not condemned - For past sin, that being forgiven on his believing in Christ

Clarke: Joh 3:18

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

Clarke: Joh 3:18

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.

Clarke: Joh 3:19

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

Clarke: Joh 3:19

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

Clarke: Joh 3:19

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

Clarke: Joh 3:19

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.

Clarke: Joh 3:20

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

The word 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

Clarke: Joh 3:20

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.

Clarke: Joh 3:21

Wrought in God - In his presence, and through his assistance. This is the end of our Lord’ s discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, 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.

Clarke: Joh 3:22

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

Clarke: Joh 3:22

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; an

2.    Joh 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.

Clarke: Joh 3:23

In Aenon - This place was eight miles southward from Scythopolis, between Salim and Jordan

Clarke: Joh 3:23

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.

Clarke: Joh 3:25

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.

Clarke: Joh 3:26

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

Clarke: Joh 3:27

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.

Clarke: Joh 3:29

He that hath the bride - The congregation of believers

Clarke: Joh 3:29

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

Clarke: Joh 3:29

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.

Clarke: Joh 3:30

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

Clarke: Joh 3:30

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.

Clarke: Joh 3:31

Is above all - This blessed bridegroom, who has descended from heaven, Joh 3:13, is above all, superior to Moses, the prophets, and me

Clarke: Joh 3:31

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

Clarke: Joh 3:31

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.

Clarke: Joh 3:32

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

Clarke: Joh 3:33

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

Clarke: Joh 3:34

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.

Clarke: Joh 3:35

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.

Calvin: Joh 3:1

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; ⁵⁴ 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.

Calvin: Joh 3:2

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. ⁵⁵ 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, (Joh 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, ⁵⁶) 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, (Deu 13:3.) We know also, the warning of Christ, (Mat 24:14,) and of Paul, (2Th 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, (2Co 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.

Calvin: Joh 3:3

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. ⁵⁷ 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.

Calvin: Joh 3:4

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.

Calvin: Joh 3:5

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, ⁵⁸ 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, (Mat 3:11; Luk 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

Calvin: Joh 3:6

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; ⁵⁹ 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.

Calvin: Joh 3:7

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, (1Co 15:36.) This is the astonishing wisdom of which David exclaims,

O Lord, how manifold are thy works! in wisdom hast thou made them all,
(Psa 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.

Calvin: Joh 3:8

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

Calvin: Joh 3:9

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.

Calvin: Joh 3:10

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.

Calvin: Joh 3:11

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.

Calvin: Joh 3:12

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. ⁶⁰ 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.

Calvin: Joh 3:13

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,
(1Co 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,
(1Co 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, (Isa 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.

Calvin: Joh 3:14

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. ⁶² 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, (Isa 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 Num 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, (Gal 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, (1Co 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, (2Kg 18:4.) If any one form a different opinion, I do not debate the point with him.

Calvin: Joh 3:16

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, (Eph 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,
(Rom 5:8.)

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.

Calvin: Joh 3:17

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, (Joh 9:39;) when he is called a stone of offense, (1Pe 2:7;) when he is said to be set for the destruction of many, (Luk 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,
(Rom 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,
(2Co 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.

Calvin: Joh 3:18

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.

Calvin: Joh 3:19

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.

Calvin: Joh 3:20

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

Calvin: Joh 3:21

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.

Calvin: Joh 3:22

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.

Calvin: Joh 3:25

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, ⁶⁴ 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 ⁶⁵ enjoined by the Law; and not satisfied with those which God had appointed, ⁶⁶ 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.

Calvin: Joh 3:26

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, ⁶⁷ and proceeds from sinful ambition; for they are afraid that the crowd will immediately forsake their master.

Calvin: Joh 3:27

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, (Heb 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?

Calvin: Joh 3:28

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.

Calvin: Joh 3:29

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, (Eph 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, (2Co 11:2.) 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.

Calvin: Joh 3:30

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, (Mal 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.

Calvin: Joh 3:31

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. ⁶⁹ 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,
(Heb 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.

Calvin: Joh 3:32

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.

Calvin: Joh 3:33

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?

Calvin: Joh 3:34

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. ⁷⁰

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 g iveth should be put for hath given ⁷¹

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,
(Eph 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

Calvin: Joh 3:35

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.

Defender: Joh 3:1

Nicodemus (meaning "innocent blood") was a member of the Sanhedrin, the Jewish governing council. It was this body that had sent a delegation out to the Jordan to hear and evaluate John the Baptist (Joh 1:19, Joh 1:24). As the leading teacher of Israel (Joh 3:10), and as a sincere and godly man, he was intensely interested in John's message, especially in the prophetic context of Isa 40:3, Isa 40:4 and Mal 3:1, Mal 3:2; Mal 4:5. When John introduced Jesus, Nicodemus made close study of Jesus' miracles and His teachings."

Defender: Joh 3:2

Because of the daytime throngs and his desire for an in-depth consultation with Jesus while He was still in Jerusalem, Nicodemus elected to come to see Him at night. He was not a fearful man, as later events clearly proved.

Defender: Joh 3:2

He addressed Jesus with deep respect, the title "Rabbi" being the same as "Master.""

Defender: Joh 3:3

The vital doctrine of regeneration, or the new birth, has been applicable in all ages, for man by nature is a lost sinner and must be spiritually reborn through faith in God and His promises if he is to be saved. Note, for example, such Old Testament Scriptures as Isa 1:18; Psa 51:10; Eze 18:31. Nevertheless, this vital doctrine is crystallized, clarified and individualized more in the New Testament, especially in this chapter (see also 2Co 5:17; Gal 6:15; Col 3:10; Tit 3:5; 1Pe 1:23; and other New Testament verses on the new birth).

Defender: Joh 3:3

Nicodemus, because of the preaching of John the Baptist that "the kingdom of God is at hand" (Mar 1:15), had undoubtedly been studying the Biblical promises of the kingdom - perhaps such passages as Isa 9:6, Isa 9:7; Zec 14:9; Dan 7:13, Dan 7:14; and Psa 72:1, Psa 72:7-11; as well as others. But now he is surprised to hear Jesus say that one cannot even see that kingdom without being born again"

Defender: Joh 3:5

"Water and the Spirit" here has the connotation of "water, even the Spirit." The death and rebirth illustrated by John's baptism, in which Nicodemus and his colleagues on the council had been so interested (Joh 1:25), was merely symbolic of rebirth in the Spirit. Some expositors have equated the "water" here with the Word and others have taken it to mean the water in a mother's womb, but the context surely refers to baptism, and that is certainly what Nicodemus would have understood it to mean. The essential conclusion of Christ's reply was that regeneration by the Holy Spirit was prerequisite to entering the kingdom of God. Paul used the same baptismal figure of the new life in Rom 6:4, and he called it "the washing of regeneration" in Tit 3:5."

Defender: Joh 3:6

The flesh and the spirit are in perpetual conflict (Gen 6:3; Joh 1:13; 1Co 15:50; Gal 5:16-25)."

Defender: Joh 3:7

Jesus did not say "they" or "we" but "ye". He himself did not require a new birth, for He was not born with the sin nature nor did He ever commit sin. Even godly, righteous, scholarly Nicodemus must be born again, and therefore, so must every other individual."

Defender: Joh 3:8

The only New Testament use of pneuma (meaning "spirit") for "wind" is in this verse, although the Old Testament writers commonly used the same Hebrew word (ruach) for both "wind" and "spirit." The reason for its unique use in this case is obviously to emphasize the similarity of the operation of the Holy Spirit to that of the wind. As the wind is invisible and gentle, so is the Spirit. And as the wind also exhibits great power on occasion, so does the Spirit (Act 1:8).

Defender: Joh 3:8

As one cannot see the wind at work but can see its results, so it is with the new birth. It may come about slowly or suddenly, from one direction or another. One cannot detail the mechanics of the regeneration process. Just as one does not remember his physical birth, he may be unable to pinpoint his spiritual birth. As the proof of the one is the reality of his physical life, so the proof of the other is the reality of his spiritual life."

Defender: Joh 3:9

Nicodemus was not necessarily doubting, but seeking to understand."

Defender: Joh 3:10

"A master" should be read "the teacher," for Nicodemus was evidently the preeminent Bible scholar among the Jewish leaders. As such, he should have been able to discern these truths from the prophetic Scriptures of the Old Testament (Isa 44:3; Eze 36:24-28)."

Defender: Joh 3:11

The "we" here is probably meant to include John the Baptist, whose witness the Pharisees had already rejected."

Defender: Joh 3:12

If men will not believe the "earthly things" of the Bible (creation, Flood, dispersion, etc.), which human records and research can verify, then why should they believe the heavenly things it speaks about (salvation, heaven, eternal life, etc.) which must be accepted strictly on faith. Many modern evangelicals have become involved in this inconsistency, rejecting the earthly things while still credulously accepting the heavenly things."

Defender: Joh 3:13

This is an emphatic claim to deity as Christ here refers to Pro 30:4 and appropriates it as applying uniquely to Himself, thus claiming to be the only begotten Son of God. Not even David had yet "ascended into the heavens" (Act 2:34), but Jesus had descended from heaven (Joh 3:31), and would soon ascend back to heaven (Joh 20:17), and even now (by virtue of the indissoluble union of the triune Godhead) was still "in heaven.""

Defender: Joh 3:14

The means by which the new birth and the promised kingdom could be made effectual was the "lifting up" of the Son of Man in a way analogous to the manner in which Moses lifted up the brasen serpent in the wilderness (Num 21:4-9). The dying Israelites who, by faith, would simply look on the impaled serpent (symbolizing judgment on their sins) would be healed of the deadly poison in their bodies and live."

Defender: Joh 3:15

In comparison, if any lost sinner would merely look in faith to the Lord Jesus, "lifted up" (Joh 12:32) to die in judgment for his sins on the cross, he also will not only not die, but will receive eternal life. If "ye must be born again," then "even so must the Son of man be lifted up." Genuine saving faith, therefore, involves belief in the deity of Christ (Joh 3:13) and His substitutionary death (Joh 3:14). It will then result in the new birth (Joh 3:7, Joh 3:8) and everlasting life (Joh 3:15)."

Defender: Joh 3:16

Jesus calls Himself "Son of man" in Joh 3:13, Joh 3:14, and "Son of God" in Joh 3:16-18. As Son of man, He is the "heir" of God's promises to man (Heb 1:2), man as God had intended man to be, the perfect man. As Son of God, He is the unique, beloved, only begotten, eternally begotten, Son of the Father, "very God.""

Defender: Joh 3:17

The fact that God sent His Son into the world is emphasized in many Scriptures (1Jo 4:9, 1Jo 4:10). That He came to save the world from the condemnation it deserved is also confirmed in many other Scriptures (Joh 5:24; Act 17:31; Rom 8:1)."

Defender: Joh 3:18

The world is under universal condemnation because of universal sin. There can be no deliverance from this fate except to receive the gift of salvation from the one who was "made ... sin for us ... that we might be made the righteousness of God in him" (2Co 5:21). On that basis - and that alone - can we be saved from this condemnation (Rom 8:3; Gal 3:13). We must "look unto him" (Joh 3:36) if we are to be saved (Isa 45:22).

Defender: Joh 3:18

See note on Joh 1:18 for the vital importance of believing in the "only begotten" Son of God. His unique Sonship required the virgin birth and was proved by the resurrection (Psa 2:7; Act 13:33; Rom 1:4; Joh 5:26)."

Defender: Joh 3:19

The word "condemnation" (Greek krisis) is also translated "judgment," but only a judgment concluding in condemnation. The use of the definite article - "the condemnation" - emphasizes that judgment is not because of sin but because of rejection of God's provision of salvation from sin through the light of Jesus Christ.

Defender: Joh 3:19

See also Joh 1:9; 2Co 4:3, 2Co 4:4; Eph 4:13, Eph 4:14."

Defender: Joh 3:21

One who truly desires light and truth will not only believe the truth, but do what is true (contrast 1Jo 1:6), for Jesus Christ is the Truth (Joh 14:6)."

Defender: Joh 3:30

The marvelously gracious character of John the Baptist shines here, obviously still filled with the Spirit (Luk 1:15). He was only "a voice in the wilderness," and that lone voice must soon be stilled, but he had prepared "the way for the Lord" (Mar 1:3) and "made ready a people ... for the Lord" (Luk 1:17)."

Defender: Joh 3:31

Since there is no contextual break after Joh 3:30, it is reasonable to infer that the testimony of John the Baptist continues through Joh 3:36. These words demonstrate still further the remarkable understanding he had concerning the person and work of Jesus Christ. In Joh 3:31, the phrase "from above" is the same Greek word as "again" in Joh 3:3. Thus to be "born again" is to be born "from above.""

Defender: Joh 3:34

John is here speaking of Christ, for certainly "God hath sent" Him, and He was fully controlled by the Holy Spirit. But the words are also applicable to John the Baptist as he said: "I am sent before him" (Joh 3:28). He also was filled with the Spirit (Luk 1:15) and spoke the words of God (Joh 1:23)."

TSK: Joh 3:1

Joh 3:10, Joh 7:47-49

TSK: Joh 3:2

came : Joh 7:50,Joh 7:51, Joh 12:42, Joh 12:43, Joh 19:38, Joh 19:39; Jdg 6:27; Isa 51:7; Phi 1:14

Rabbi : Joh 3:26, Joh 1:38, Joh 20:16

we know : Mat 22:16; Mar 12:14

for : Joh 5:36, Joh 7:31, Joh 9:16, Joh 9:30-33, Joh 11:47, Joh 11:48, Joh 12:37, Joh 15:24; Act 2:22, Act 4:16, Act 4:17; Act 10:38

TSK: Joh 3:3

Verily : Joh 1:51; Mat 5:18; 2Co 1:19, 2Co 1:20; Rev 3:14

Except : Joh 3:5, Joh 3:6, Joh 1:13; Gal 6:15; Eph 2:1; Tit 3:5; Jam 1:18; 1Pe 1:3, 1Pe 1:23-25; 1Jo 2:29, 1Jo 3:9, 1Jo 5:1, 1Jo 5:18

again : or, from above, Jam 1:17, Jam 3:17

he cannot : Joh 3:5, Joh 1:5, Joh 12:40; Deu 29:4; Jer 5:21; Mat 13:11-16, Mat 16:17; 2Co 4:4

TSK: Joh 3:4

How : Joh 3:3, Joh 4:11, Joh 4:12, Joh 6:53, Joh 6:60; 1Co 1:18, 1Co 2:14

TSK: Joh 3:5

born : Joh 3:3; Isa 44:3, Isa 44:4; Eze 36:25-27; Mat 3:11; Mar 16:16; Act 2:38; Eph 5:26; Tit 3:4-7; 1Pe 1:2, 1Pe 3:21; 1Jo 5:6-8

and of : Joh 1:13; Rom 8:2; 1Co 2:12, 1Co 6:11; 1Jo 2:29, 1Jo 5:1, 1Jo 5:6-8

cannot : Mat 5:20, Mat 18:3, Mat 28:19; Luk 13:3, Luk 13:5, Luk 13:24; Act 2:38, Act 3:19; Rom 14:17; 2Co 5:17, 2Co 5:18; Gal 6:15; Eph 2:4-10; 2Th 2:13, 2Th 2:14

TSK: Joh 3:6

born of the flesh : Gen 5:3, Gen 6:5, Gen 6:12; Job 14:4, Job 15:14-16, Job 25:4; Psa 51:10; Rom 7:5, Rom 7:18, Rom 7:25; Rom 8:1, Rom 8:4, Rom 8:5-9, Rom 8:13; 1Co 15:47-49; 2Co 5:17; Gal 5:16-21, Gal 5:24; Eph 2:3; Col 2:11

that : Eze 11:19, Eze 11:20, Eze 36:26, Eze 36:27; Rom 8:5, Rom 8:9; 1Co 6:17; Gal 5:17; 1Jo 3:9

TSK: Joh 3:7

Marvel : Joh 3:12, Joh 5:28, Joh 6:61-63

Ye : Joh 3:3; Job 15:14; Mat 13:33-35; Rom 3:9-19, Rom 9:22-25, Rom 12:1, Rom 12:2; Eph 4:22-24; Col 1:12; Heb 12:14; 1Pe 1:14-16, 1Pe 1:22; Rev 21:27

again : or, from above

TSK: Joh 3:8

wind : Job 37:10-13, Job 37:16, Job 37:17, Job 37:21-23; Psa 107:25, Psa 107:29; Ecc 11:4, Ecc 11:5; Eze 37:9; Act 2:2, Act 4:31; 1Co 2:11, 1Co 12:11

so : Joh 1:13; Isa 55:9-13; Mar 4:26-29; Luk 6:43, Luk 6:44; 1Co 2:11; 1Jo 2:29, 1Jo 3:8, 1Jo 3:9

TSK: Joh 3:9

How : Joh 3:4, Joh 6:52, Joh 6:60; Pro 4:18; Isa 42:16; Mar 8:24, Mar 8:25; Luk 1:34

TSK: Joh 3:10

Art : Isa 9:16, Isa 29:10-12, Isa 56:10; Jer 8:8, Jer 8:9; Mat 11:25, Mat 15:14, Mat 22:29

and knowest : Deu 10:16, Deu 30:6; 1Ch 29:19; Psa 51:6, Psa 51:10, Psa 73:1; Isa 11:6-9, Isa 66:7-9; Jer 31:33, Jer 32:39, Jer 32:40; Eze 11:19, Eze 18:31, Eze 18:32, Eze 36:25-27, Eze 37:23, Eze 37:24; Rom 2:28; Phi 3:3; Col 2:11

TSK: Joh 3:11

verily : Joh 3:3, Joh 3:5

We speak : Joh 3:13, Joh 3:32-34, Joh 1:18, Joh 7:16, Joh 8:14, Joh 8:28, Joh 8:29, Joh 8:38, Joh 12:49, Joh 14:24; Isa 55:4; Mat 11:27; Luk 10:22; 1Jo 1:1-3, 1Jo 5:6-12; Rev 1:5, Rev 3:14

ye : Joh 3:32, Joh 1:11, Joh 5:31-40,Joh 5:43, Joh 12:37, Joh 12:38; Isa 50:2, Isa 53:1, Isa 65:2; Mat 23:37; Act 22:18, Act 28:23-27; 2Co 4:4

TSK: Joh 3:12

earthly : Joh 3:3, Joh 3:5, Joh 3:8; 1Co 3:1, 1Co 3:2; Heb 5:11; 1Pe 2:1-3

heavenly : Joh 3:13-17, Joh 3:31-36, Joh 1:1-14; 1Co 2:7-9; 1Ti 3:16; 1Jo 4:10

TSK: Joh 3:13

no man : Joh 1:18, Joh 6:46; Deu 30:12; Pro 30:4; Act 2:34; Rom 10:6; Eph 4:9

but : Joh 6:33, Joh 6:38, Joh 6:51, Joh 6:62, Joh 8:42, Joh 13:3, Joh 16:28-30, Joh 17:5; 1Co 15:47

even : Joh 1:18; Mat 28:20; Mar 16:19, Mar 16:20; Act 20:28; Eph 1:23, Eph 4:10

TSK: Joh 3:14

as : Num 21:7-9; 2Ki 18:4

even : Joh 8:28, Joh 12:32-34; Psa 22:16; Mat 26:54; Luk 18:31-33, Luk 24:20,Luk 24:26, Luk 24:27, Luk 24:44-46; Act 2:23, Act 4:27, Act 4:28

TSK: Joh 3:15

whosoever : Joh 3:16, Joh 3:36, Joh 1:12, Joh 6:40,Joh 6:47, Joh 11:25, Joh 11:26, Joh 12:44-46, Joh 20:31; Isa 45:22; Mar 16:16; Act 8:37, Act 16:30,Act 16:31; Rom 5:1, Rom 5:2, Rom 10:9-14; Gal 2:16, Gal 2:20; Heb 7:25, Heb 10:39; 1Jo 5:1, 1Jo 5:11-13

not : Joh 5:24, Joh 10:28-30; Mat 18:11; Luk 19:10; Act 13:41; 1Co 1:18; 2Co 4:3

eternal : Joh 17:2, Joh 17:3; Rom 5:21, Rom 6:22, Rom 6:23; 1Jo 2:25, 1Jo 5:13, 1Jo 5:20

TSK: Joh 3:16

God : Luk 2:14; Rom 5:8; 2Co 5:19-21; Tit 3:4; 1Jo 4:9, 1Jo 4:10,1Jo 4:19

gave : Joh 1:14, Joh 1:18; Gen 22:12; Mar 12:6; Rom 5:10, Rom 8:32

that whosoever : Joh 3:15; Mat 9:13; 1Ti 1:15, 1Ti 1:16

TSK: Joh 3:17

God : Joh 5:45, Joh 8:15, Joh 8:16, Joh 12:47, Joh 12:48; Luk 9:56

but : Joh 1:29, Joh 6:40; Isa 45:21-23, Isa 49:6, Isa 49:7, Isa 53:10-12; Zec 9:9; Mat 1:23, Mat 18:11; Mat 1:23, Mat 18:11; Luk 2:10,Luk 2:11, Luk 19:10; 1Ti 2:5, 1Ti 2:6; 1Jo 2:2, 1Jo 4:14

TSK: Joh 3:18

is not : Joh 3:36, Joh 5:24, Joh 6:40,Joh 6:47, Joh 20:31; Rom 5:1, Rom 8:1, Rom 8:34; 1Jo 5:12

he that believeth not : Mar 16:16; Heb 2:3, Heb 12:25; 1Jo 5:10

TSK: Joh 3:19

this : Joh 1:4, Joh 1:9-11, Joh 8:12, Joh 9:39-41, Joh 15:22-25; Mat 11:20-24; Luk 10:11-16, Luk 12:47; Rom 1:32; 2Co 2:15, 2Co 2:16; 2Th 2:12; Heb 3:12, Heb 3:13

because : Joh 5:44, Joh 7:17, Joh 8:44, Joh 8:45, Joh 10:26, Joh 10:27, Joh 12:43; Isa 30:9-12; Luk 16:14; Act 24:21-26; Rom 2:8; 1Pe 2:8; 2Pe 3:3

TSK: Joh 3:20

every : Joh 7:7; 1Ki 22:8; Job 24:13-17; Psa 50:17; Pro 1:29, Pro 4:18, Pro 5:12, Pro 15:12; Amo 5:10,Amo 5:11; Luk 11:45; Jam 1:23-25

reproved : or, discovered, Eph 5:12, Eph 5:13

TSK: Joh 3:21

he that : Joh 1:47, Joh 5:39; Psa 1:1-3, Psa 119:80,Psa 119:105, Psa 139:23, Psa 139:24; Isa 8:20; Act 17:11, Act 17:12; 1Jo 1:6

that his : Joh 15:4, Joh 15:5; Isa 26:12; Hos 14:8; 1Co 15:10; 2Co 1:12; Gal 5:22, Gal 5:23, Gal 6:8; Eph 5:9; Phi 1:11, Phi 2:13; Col 1:29; Heb 13:21; 1Pe 1:22; 2Pe 1:5-10; 1Jo 2:27-29, 1Jo 4:12, 1Jo 4:13, 1Jo 4:15, 1Jo 4:16; Rev 3:1, Rev 3:2, Rev 3:15

they are : 3Jo 1:11

TSK: Joh 3:22

these : Joh 2:13, Joh 4:3, Joh 7:3

and baptized : Joh 3:26, Joh 4:1, Joh 4:2

TSK: Joh 3:23

near : Gen 33:18, Shalem, 1Sa 9:4, Shalim

much : Jer 51:13; Eze 19:10, Eze 43:2; Rev 1:15, Rev 14:2, Rev 19:6

and they : Mat 3:5, Mat 3:6; Mar 1:4, Mar 1:5; Luk 3:7

TSK: Joh 3:24

Mat 4:12, Mat 14:3; Mar 6:17; Luk 3:19, Luk 3:20, Luk 9:7-9

TSK: Joh 3:25

about : Joh 2:6; Mat 3:11; Mar 7:2-5, Mar 7:8; Heb 6:2, Heb 9:10,Heb 9:13, Heb 9:14, Heb 9:23; 1Pe 3:21

TSK: Joh 3:26

he that : Num 11:26-29; Ecc 4:4; 1Co 3:3-5; Gal 5:20,Gal 5:21, Gal 6:12, Gal 6:13; Jam 3:14-18; Jam 4:5, Jam 4:6

to whom : Joh 1:7, Joh 1:15, Joh 1:26-36

and all : Joh 1:7, Joh 1:9, Joh 11:48, Joh 12:19; Psa 65:2; Isa 45:23; Act 19:26, Act 19:27

TSK: Joh 3:27

A man : Num 16:9-11, Num 17:5; 1Ch 28:4, 1Ch 28:5; Jer 1:5, Jer 17:16; Amo 7:15; Mat 25:15; Mar 13:34; Rom 1:5, Rom 12:6; 1Co 1:1, 1Co 2:12-14, 1Co 3:5, 1Co 4:7, 1Co 12:11, 1Co 15:10; Gal 1:1; Eph 1:1, Eph 3:7, Eph 3:8; 1Ti 2:7; Jam 1:17; 1Pe 4:10,1Pe 4:11

receive : or, take unto himself, Heb 5:4, Heb 5:5

from : Mat 21:25; Mar 11:30,Mar 11:31

TSK: Joh 3:28

I said : Joh 1:20,Joh 1:25, Joh 1:27

but : Joh 1:23; Mal 3:1, Mal 4:4, Mal 4:5; Mat 3:3, Mat 3:11, Mat 3:12; Mar 1:2, Mar 1:3; Luk 1:16, Luk 1:17, Luk 1:76, Luk 3:4-6

TSK: Joh 3:29

hath : Psa 45:9-17; Son 3:11, Son 4:8-12; Isa 54:5, Isa 62:4, Isa 62:5; Jer 2:2; Eze 16:8; Hos 2:19; Mat 22:2; 2Co 11:2; Eph 5:25-27; Rev 19:7-9, Rev 21:9

the friend : Jdg 14:10,Jdg 14:11; Psa 45:14; Son 5:1; Mat 9:15

this : Isa 66:11; Luk 2:10-14, Luk 15:6

TSK: Joh 3:30

must increase : Psa 72:17-19; Isa 9:7, Isa 53:2, Isa 53:3, Isa 53:12; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mat 13:31-33; Rev 11:15

but : Act 13:36, Act 13:37; 1Co 3:5; 2Co 3:7-11; Col 1:18; Heb 3:2-6

TSK: Joh 3:31

that cometh : Joh 3:13, Joh 6:33, Joh 8:23; Eph 1:20,Eph 1:21, Eph 4:8-10

is above : Joh 1:15, Joh 1:27, Joh 1:30, Joh 5:21-25; Mat 28:18; Act 10:36; Rom 9:5; Eph 1:21; Phi 2:9-11; 1Pe 3:22; Rev 19:16

he that is : Joh 3:12; 1Co 15:47, 1Co 15:48; Heb 9:1, Heb 9:9, Heb 9:10

he that cometh : Joh 6:33, Joh 6:51, Joh 16:27, Joh 16:28

TSK: Joh 3:32

what : Joh 3:11, Joh 5:20, Joh 8:26, Joh 15:15

and no : Joh 3:26, Joh 3:33, Joh 1:11; Isa 50:2, Isa 53:1; Rom 10:16-21, Rom 11:2-6

TSK: Joh 3:33

hath set : Rom 3:3, Rom 3:4, Rom 4:18-21; 2Co 1:18; Tit 1:1, Tit 1:2; Heb 6:17; 1Jo 5:9, 1Jo 5:10

TSK: Joh 3:34

he : Joh 7:16, Joh 8:26-28, Joh 8:40,Joh 8:47

for God : Joh 3:17, Joh 1:16, Joh 5:26, Joh 7:37-39, Joh 15:26, Joh 16:7; Num 11:25; 2Ki 2:9; Psa 45:7; Isa 11:2-5, Isa 59:21, Isa 62:1-3; Rom 8:2; Eph 3:8, Eph 4:7-13; Col 1:19, Col 2:9; Rev 21:6, Rev 22:1, Rev 22:16, Rev 22:17

TSK: Joh 3:35

Father : Joh 5:20,Joh 5:22, Joh 15:9, Joh 17:23, Joh 17:26; Pro 8:30; Isa 42:1; Mat 3:17, Mat 17:5

and : Joh 13:3, Joh 17:2; Gen 41:44, Gen 41:55; Psa 2:8; Isa 9:6, Isa 9:7; Mat 11:27, Mat 28:18; Luk 10:22; 1Co 15:27; Eph 1:22; Phi 2:9-11; Heb 1:2, Heb 2:8, Heb 2:9; 1Pe 3:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 3:1

A man of the Pharisees - A Pharisee. See the notes at Mat 3:7.

Nicodemus, a ruler of the Jews - One of the "Sanhedrin,"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 Joh 7:50, and in the second instance as one who came to aid in embalming his body, Joh 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.

Barnes: Joh 3:2

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 further 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 favorable 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 reputation,"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 Sanhedrin, 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 favor the Lord Jesus, it might provoke more opposition against him and endanger his life. Since 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. See 1Co 13:4-7. We may learn here:

1.    That our Saviour, though engaged during the day, did nor 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.

2.    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 religions excitement they should make inquiry. At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He performed miracles, and preached, and many were converted. There was what would now be called a revival of 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. See the notes at Joh 1:38. Our Saviour forbade his disciples to wear that title (see the notes at Mat 23:8), 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 performed in the Temple and at Jerusalem, Joh 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 nor 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.

Barnes: Joh 3:3

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 Joh 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; Psa 14:2-3; Psa 51:5; Rom 1:29-32; Rom 3:10-20; Rom 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 Deu 10:16; Jer 4:4; Jer 31:33; Eze 11:19; Eze 36:25; Psa 51:12. The change in the New Testament is elsewhere called the "new creation"2Co 5:17; Gal 6:15, and "life from the dead,"or a resurrection, Eph 2:1; Joh 5:21, Joh 5:24.

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. See the notes at Mat 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.

Barnes: Joh 3:4

How can a man ... - 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 pagan 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:

1.\caps1     t\caps0 hat prejudice leads men to misunderstand the plainest doctrines of religion.

2.\caps1     t\caps0 hat 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.

3.    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.

4.    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.

Barnes: Joh 3:5

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 practiced by the Jews in receiving a Gentile as a proselyte. It was practiced 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 Mar 16:16, "He that believeth and is baptized shall be saved."It is clear from these places, and from the example of the apostles Act 2:38, Act 2:41; Act 8:12-13, Act 8:36, Act 8:38; Act 9:18; Act 10:47-48; Act 16:15, Act 16:33; Act 18:8; Act 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,"Mat 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; 1Th 1:6; Rom 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.

Barnes: Joh 3:6

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. Compare 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,"etc., Gal 5:19-20. See also Eph 2:3; 1Pe 3:21; 1Pe 2:18; 1Jo 2:16; Rom 8:5.

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

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

1.\caps1     t\caps0 hat all men are by nature sinful.

2.\caps1     t\caps0 hat none are renewed but by the Spirit of God. If man did the work himself, it would he still carnal and impure.

3.\caps1     t\caps0 hat the effect of the new birth is to make men holy.

4.\caps1     a\caps0 nd, 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.

Barnes: Joh 3:7

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

Barnes: Joh 3:8

The wind bloweth ... - 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 feet 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:

1.\caps1     t\caps0 hat the proper evidence of conversion is the effect on the life.

2.\caps1     t\caps0 hat we are not too curiously to search for the cause or manner of the change.

3.\caps1     t\caps0 hat 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.

4.\caps1     t\caps0 hat 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 ... - Everyone 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’ 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. Compare Ecc 11:5.

Barnes: Joh 3:9

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:

1.\caps1     t\caps0 hat people will often admit facts on other subjects, and be greatly perplexed by similar facts in religion.

2.\caps1     t\caps0 hat no small part of people’ s difficulties are because they cannot understand how or why a thing is.

3.\caps1     t\caps0 hat people of rank and learning are as likely to be perplexed by these things as those in the obscurest and humblest walks of life.

4.\caps1     t\caps0 hat this is one reason why such men, particularly, so often reject the truths of the gospel.

5.\caps1     t\caps0 hat 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.

Barnes: Joh 3:10

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 Psa 51:10, Psa 51:16-17; Eze 11:19; Eze 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, Joh 7:17; Mat 11:25; Psa 8:2, compared with Mat 21:16.

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

Barnes: Joh 3:11

We speak - Jesus here speaks in the plural number, including himself and those engaged with him in preaching the gospel. Nicodemus had said Joh 3:2, "we know that thou art,"etc., 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:

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

2.    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.

3.    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 are performed, 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.

Barnes: Joh 3:12

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. Hence, learn:

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

2.    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.

3.    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 forever and ever.

Barnes: Joh 3:13

And no man hath ascended into heavens - No man, therefore, is qualified to speak of heavenly things, Joh 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; compare Heb 11:5; 2Ki 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 ... - The Lord Jesus. He is represented as coming down, because, being equal with God, he took upon himself our nature, Joh 1:14; Phi 2:6-7. He is represented as "sent"by the Father, Joh 3:17, Joh 3:34; Gal 4:4; 1Jo 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 favorite 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. Compare Joh 6:62; Joh 17:5; 2Co 8:9. Since 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:

1.\caps1     t\caps0 hat the truth about the deep things of God is not to be learned from "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.

2.\caps1     t\caps0 hat 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.

3.    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.

4.    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, Joh 1:1.

Barnes: Joh 3:14

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 brass serpent, recorded in Num 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, Num 21:4.

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

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

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

3.    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.

4.    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. Compare Luk 24:26; Luk 22:42.

The Son of man - The Messiah.

Barnes: Joh 3:15

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, 2Th 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:

1.\caps1     t\caps0 hat there is salvation in no other.

2.\caps1     t\caps0 hat salvation is here full and free for all who will come.

3.\caps1     t\caps0 hat it is easy. What was more easy for a poor, wounded, dying Israelite, bitten by a poisonous serpent, than to look up to a brass 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 man 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.

Barnes: Joh 3:16

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 Joh 6:33; Joh 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:

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

2.    All people were in a hopeless condition.

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

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

5.    It was for all the world. He tasted "death for every man,"Heb 2:9. He "died for all,"2Co 5:15. "He is the propitiation for the sins of the whole world,"1Jo 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; Luk 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 - See the notes at Joh 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.

Barnes: Joh 3:17

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, Act 17:31; 2Co 5:10; Mat. 25:31-46.

Barnes: Joh 3:18

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. See the notes at Mar 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 stoner, 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 further condemnation, Rom 8:1.

He that believeth not - All who do not believe, whether the gospel has come to them or not. All people 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 people 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 people 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, Luk 12:47; Mat 11:23; Heb 10:29; Pro 1:24-30. And there are thousands going to eternity under this "double"condemnation:

1.\caps1     f\caps0 or positive, open sin; and,

2.\caps1     f\caps0 or 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.

Barnes: Joh 3:19

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 especially to denote the Messiah or the Christ, who is often spoken of as "the light."See Isa 60:1; Isa 9:2. Compare Mat 4:16; also the notes at Joh 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.

Barnes: Joh 3:20

That doeth evil - Every wicked person.

Hateth the light - This is true of all wicked men. They choose to practice 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:

1.\caps1     t\caps0 hat one design of the gospel is "to reprove"men. It convicts them of sin in order that it may afford consolation.

2.\caps1     t\caps0 hat 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.

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

4.    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.

Barnes: Joh 3:21

Are 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 endeavors to ascertain 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 performed 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 people are performed by the influence and aid of God, Phi 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:

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

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

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

4.    A special 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 until he has made his peace with God.

Barnes: Joh 3:22

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, Joh 4:2.

Barnes: Joh 3:23

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 eight Roman miles south of Scythopolis or Bethshan, and 53 miles northeast 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.

Barnes: Joh 3:24

For John was not yet cast into prison - See Luk 3:20. The mention of this shows that John was not imprisoned until 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 labor less when Christ appears by his Spirit, and takes the work into his own hands, and turns many to himself.

Barnes: Joh 3:25

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. Compare the notes at Act 19:1-5.

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:

\caps1 1. t\caps0 hat 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.

\caps1 2. t\caps0 hat 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.

\caps1 3. t\caps0 hat 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.

\caps1 4. t\caps0 hat 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.

Barnes: Joh 3:26

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. See the notes at Mat 23:7. Acknowledging him as their master and teacher.

That was with thee - Who was baptized by thee.

Thou barest witness - See Joh 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 Mar 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.

Barnes: Joh 3:27

John answered ... - John did not enter into their feelings or sympathize with their love of party. He came to honor 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 ... - 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 favors him, and you should rejoice.

Barnes: Joh 3:28

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 special 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 envy it, for ‘ his success’ is the best proof of the greatness of my word, and of its ‘ success also.’ "

Barnes: Joh 3:29

He that hath the bride ... - 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 honor.

Rejoiceth greatly - Esteems himself highly honored by the proof of friendship.

The bridegroom’ s voice - His commands, requests, or conversation.

This my joy ... - "I sustain to the Messiah the relation which a groomsman does to the groom. The chief honor 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. Compare Isa 62:5; Rev 21:2, Rev 21:9; Rev 22:17; Eph 5:26-27, Eph 5:32; 2Co 11:2.

Barnes: Joh 3:30

He must increase - his authority and influence among the people must grow. his doctrine shall continue to spread until 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 honor Christ. It shows us, also, that it is sufficient honor for man if he may be permitted to point sinners to the Lord Jesus Christ. No work is so honorable and joyful as the ministry of the gospel; none are so highly honored as those who are permitted to stand near the Son of God, lead perishing men to his cross. Compare Dan 12:3.

Barnes: Joh 3:31

He that cometh from above - The Messiah, represented as coming down from heaven. See Joh 3:13; Joh 6:33; Joh 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,"Rom 9:5; Eph 1:21-22; Col 1:15-19; 1Co 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 Act 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.

Barnes: Joh 3:32

And what he hath seen ... - See Joh 3:11.

No man receiveth his testimony - The words "no man"are here to be understood 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 Joh 6:26, yet "few"became his "real"disciples, Mat 26:56; Mat 7:22.

His testimony - His doctrine. The truth to which he bears "witness"as having "seen"and "known"it, Joh 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, Mat 13:6; Luk 8:13.

Barnes: Joh 3:33

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 varacity 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 fulfill all that he has promised. We learn here:

1.\caps1     t\caps0 hat to be a true believer is something more than to hold a mere speculative belief of the truth.

2.\caps1     t\caps0 hat 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.

3.    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. See the notes at Isa 43:10.

4.    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.

5.    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, 1Jo 5:10.

Barnes: Joh 3:34

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).

Barnes: Joh 3:35

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

Hath given all things into his hand - See the notes at Mat 28:18.

Poole: Joh 3:1

Joh 3:1-13 Christ, in a conference with Nicodemus, teacheth him

the necessity of regeneration,

Joh 3:14,15 the efficacy of faith in his death.

Joh 3:16,17 God’ s great love to mankind in sending his Son for

their salvation,

Joh 3:18-21 and the condemnation for unbelief.

Joh 3:22 Jesus baptizeth in Judea,

Joh 3:23,24 as doth John in Aenon.

Joh 3:25-36 John’ s doctrine concerning Christ.

The particle there being put in only 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 Jerusalem. It is a dispute amongst some interpreters, whether he was there or no. It should seem by Joh 7:50 , that Nicodemus’ s chief residence was there. He was one of the Pharisees, who were a sect (as we have showed before) which had their name either from a 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 man’ s name in Greek signifies, The victory of the people. He was either the head of a family among the Jews, 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 Joh 7:50 .

Poole: Joh 3:2

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 looked upon as a scholar going to learn of another. He saluteth him by the name they usually gave to their teachers, (as we showed, Joh 1:49 ), and saith,

we know by which he hints to us, that not only 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 knowledge, 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 Jews was a great temptation to him); but yet there was a truth of both in him, which further discovered itself, Joh 7:50 , and more upon Christ’ s death, Joh 19:39 . But here ariseth a greater question, viz. How Nicodemus could conclude that Christ was a teacher sent from God, by his miracles.

Answer. 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 it 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 it is 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 lie. 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 only 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 it is foretold expressly to give us warning, that the man of sin shall come with lying wonders, by the working of Satan, 2Th 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.

Poole: Joh 3:3

We observed before, that the term answered doth not always in the New Testament signify 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 would say, and answered the thoughts of his heart. Others, that he only 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, Joh 1:51 . The word translated again, is anwyen , which often signifieth from above; so it signifieth, Joh 3:31 Jam 1:17 3:15-17 . It also signifieth again: Gal 4:9 , How turn ye again to the weak and beggarly elements? That it must be so translated here, and Joh 3:7 , appeareth from Nicodemus’ s answer in the next verse. But the expression of the second or new birth by this word, which also signifies from above, may possibly reach us, that the new birth must be wrought in the soul from above by the power of God, which is what was said before, Joh 1:12,13 , 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, Psa 16:10 Joh 16:10 Rev 18:7 . The Jews promised their whole nation a place in the kingdom of the Messiah, as they were born of Abraham, Mat 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. It is usual by the civil laws of countries, 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 qualify him for the enjoyment of it.

Poole: Joh 3:4

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 case as to himself; I am, saith he, an old man, how should I be born? Can a man

enter the second time into his mother’ s womb, and be born? How true is that of the apostle, 1Co 2:14 , The natural man receiveth not the things of the Spirit of God! What a gross conception doth Nicodemus (though doubtless a learned as well as a great man) discover of regeneration, as if it could not be without a man’ s mother travailing in birth with him a second time! Nicodemus’ s 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 pietatem, 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, showing themselves much ignorant of spiritual things, and the great mysteries of the kingdom of God.

Poole: Joh 3:5

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 show the infallible certainty and importance of what he propounds, that it is a truth worthy of his most serious consideration, and to be embraced with a stedfast belief. After this preface, he declares, If any one be not born of water and the Spirit, to rectify the carnal conceit of Nicodemus about regeneration. In Joh 3:3 our Saviour compared the spiritual birth with the natural, and with respect to that a reviewed 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 celestial 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, it is the soul, and substance of that sacred ceremony; and if our Saviour had only 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 it is 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 exclusion of the unsanctified is peremptory and universal. And our Saviour shows a manifest difference between an affirmative and negative proposition; when having declared, that whoever believeth and is baptized shall be saved; and coming to the negative, he only adds, but 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 it is 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 acknowledge 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 Christ baptism was not necessary, neither by virtue 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 martyrdom 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 qualify 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, it is not the cleansing of the flesh in the water of baptism that says, 1Pe 3:21 , it is not the mere 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 virtue of the Spirit is promised in the prophecies that concern the times of the Messiah, under the mystical expression of water. Thus it is twofold by Isaiah, I will pour water upon him that is thirsty, and floods upon the dry ground, Isa 44:3 . And this is immediately explained, 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 expressed by Ezekiel: I will sprinkle clean water upon you, and ye shall be clean; and presently after, I will put my Spirit within you, Eze 36:25,27 . Our Saviour instructing a Pharisee, to whom the prophetical writings were known, expressly 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 signify the same thing, signify spiritual water, that is, his Divine grace in renewing the soul; as when the apostle says, in demonstration of the Spirit and of power, to signify the powerful Spirit. Thus John the Baptist foretold of Christ, that he should baptize 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, thereby showing the inefficacy of all the legal washings and sprinklings, that could not purify and make white one soul, which were of high valuation among the Jews. Entering into the kingdom of God, is of the same import and sense with the seeing the kingdom of God, in Joh 3:3 : that is, without regeneration no man can truly be joined with the society of the church of God, nor partake of the celestial privileges and benefits belonging to it, here and hereafter.

Poole: Joh 3:6

That which is born of the flesh: that which is born of natural flesh; for flesh sometimes signifies the man. So the prophet saith, All flesh is grass, Isa 40:6 . 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 vicious 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.

And that which is born of the Spirit is spirit: but that man or 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, 1Co 6:17 ; he is made partaker of the Divine nature, 2Pe 1:4 ; he doth not commit sin, 1Jo 3:9 . Nothing in operation exceedeth the virtue of that cause which influences it; so as no man from a mere natural principle can perform a truly spiritual operation; and from hence it is absolutely necessary that man must be born of the Spirit, that he may be qualified for the kingdom of heaven.

Poole: Joh 3:7

There is a twofold admiration, that which is joined with infidelity, and that which is the effect of faith. Our Saviour forbids Nicodemus to marvel at the doctrine of regeneration, as strange and incredible, upon an imaginary impossibility supposed by him of the thing itself. But he that believes will judge that supernatural work of the Spirit, whereby a sinful man is made a partaker of the Divine nature, worthy of the highest admiration. And what our Saviour had said in the general before, that a man must be born again, he now particularly applies to Nicodemus, with those of his order,

Ye must be born again For Nicodemus would easily consent that the pagans, and possibly the vulgar Jews, had need of regeneration, to partake of the kingdom of God; but that the doctors of the law, (of which number himself was), esteemed the lights of the world, should be under the same necessity, was astonishing to him. Therefore our Saviour, to undeceive and humble him, saith,

Ye must be born again for that all are defiled with the corruption that is universal to mankind.

Poole: Joh 3:8

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 Saviour’ s sense was, Nicodemus, thou needest not to wonder that thou canst not with thy senses perceive the spiritual new birth, for thou canst 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 our Saviour saith, Joh 3:12 , If I have told you earthly things, and ye 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, though our Saviour speaketh of the motions of the blessed Spirit, yet he speaketh of them by way of comparison, comparing them 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, Psa 148:8 , that the stormy winds fulfil God’ s word; nor is any such thing compatible to any creature; but the original of its motion is to us imperceptible.

But canst not tell whence it cometh, and whither it goeth: 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 is every one that is born of the Spirit: so every one, who is regenerated from the working of the Holy Spirit of God, is changed and renewed, so as we can give ourselves or others no account of it in all points, as to the inward operation, though in the effects it be discernible.

Poole: Joh 3:9

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 hindered his understanding the first lesson of Christianity, though explained by the Sun of righteousness; and his pride hindered him from confessing his ignorance; he rather judges the doctrine to be absurd and impossible. The like darkness is in every unrenewed mind; regeneration being like that new name, which none understand but those that have it.

Poole: Joh 3:10

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 person’ s salvation. Will any say, But where was there any thing spoken in the books of the law and the prophets about regeneration, or a being born again?

Answer. What other things could be meant by the circumcision of the heart, commanded by Moses, Deu 10:16 , promised in Deu 30:6 ; by the new heart, and the new spirit, promised Eze 36:26 ; by the clean heart prayed for by David, Psa 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 people’ s souls, they knew and spake little of them.

Poole: Joh 3:11

Christ speaketh only of himself, though he speaketh in the plural number, for in the next verse he saith only, If I have told you earthly things; he lets Nicodemus know that he spake nothing but he was certain of. This he expresses by two words, know and have seen, 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 concerned to reflect upon this text.

Ye receive not our witness ye ought to believe what I tell you upon the authority of my revelation; but such is the hardness of your heart, such your stubbornness and unbelief, that you receive not my testimony.

Poole: Joh 3:12

If I have spoken to you plain things, and in a plain style, 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?

Poole: Joh 3:13

No man hath so ascended up to heaven, as to know the secret will 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, Pro 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 wn is of the preter imperfect tense, as well as the present tense: or, who is in heaven, by virtue of the personal union of the two natures in the Redeemer; as we read. Act 20:28 , the church, which he hath purchased with his own blood. By reason of the personal union of the two natures in Christ, though 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 human nature of Christ, because of its personal union with the Divine nature; and so affirm that Christ’ s human nature, while it was on earth, was also substantially in heaven; as, on the other side, they are as stiff in maintaining that, although Christ’ s human nature be now in heaven, yet it is also on earth, really and essentially present wherever the sacrament of the Lord’ s supper is administered; but this is to ascribe a body unto Christ which is indeed no body, according to any notion we have of a body.

Poole: Joh 3:14

The history of the lifting up of the serpent in the wilderness we have, Num 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, Num 21:8 , Make thee a fiery serpent, ( that is, the image or representation of one of those fiery serpents), and put 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 show it in the causes, and instances first in the meritorious, then in the instrumental, cause. The meritorious cause was his death; he saith, As the serpent was lifted up in the wilderness, so he, who was the Son of man, must be lifted up; that is, die upon the cross: the phrase is used twice more in this Gospel, Joh 8:28 12:32,34 , in 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 Christ’ s ascension into heaven. And this he tells Nicodemus must be, for the fulfilling the Scripture, and the counsels of his Father.

Poole: Joh 3:15

Here our Lord openeth the instrumental cause of justification and salvation, that is, believing eiv auton ,

in him It is one thing to believe in 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 serpent 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 justify and obtain pardon for any soul from any meritorious virtue in that act, but from God’ s gracious ordination, that so it shall be; he hath so ordained, that whosoever shall 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 only mentioned because they are ingredients into it, but because faith is the root of all those, and that from which they must necessarily flow; for it is as impossible that any should truly hope, and trust in, and rest upon Christ for that life which he hath only 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.

Poole: Joh 3:16

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 Jews. There is a great contest about the signification of the term, between those who contend for or against the point of universal redemption; but certain it is, that from this term no more can be solidly concluded, than from the terms 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 1Jo 2:21 , the Gentiles in opposition to the Jews. Nor, admitting that

the world should signify 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, though he never intended such a thing to every child or branch of it. So as what is truth in that so vexed a question cannot be determined from any of these universal terms; which must, when all is said that 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 die for a sacrifice for their sins, to die 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 only begotten Son; not so called (as Socinians 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, Psa 2:12 , which none ought to do, but in God alone, Deu 6:13 Jer 17:5 .

That whosoever, &c.: the term all is spoken to above; these words restrain the universal term world, and all, to let us know that Christ only died 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 1Jo 2:2 . Our evangelist useth to take down the pride of the Jews, who dreamed that the Messiah came only for the benefit of the seed of Abraham, not for the nations of the world, he only came to destroy them; which notion also very well fitteth what we have in the next verse.

Poole: Joh 3:17

The word we translate condemn, krinh , signifies to judge, as well as to condemn. The Jews were mistaken in their proud conceit, that Christ came to judge and destroy all those that were not of their nation; thus, Joh 7:47 , he saith, he came not to judge, but to save the world. Nor is this contrary to what he saith, Joh 9:39 , For judgment I am 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.

Poole: Joh 3:18

Whose firmly and steadily assenting to the propositions of the gospel, revealing Jesus Christ as the only 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 lieth 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, though he breathes for a while; and we speak in the same manner of a malefactor, convicted and attainted of a capital crime, though the sentence be not executed; because their death is inevitable. The not believing in the only Son of God, who is able to save to the utmost all that regularly trust in him, is such a contempt of the merciful, all sufficient, and sole means of salvation, that it is 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 die before they come to years of knowledge. As to the former, the apostle hath determined, Rom 2:12 , As many as have sinned without 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 only of adult persons). It is certain, that so many of them as belong to the election of grace shall he saved, and that by virtue 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 only damning sin; which is no further true, than that no sin will damn that soul which shall truly believe in the Lord Jesus Christ.

Poole: Joh 3:19

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 42:6 49:6 . He is styled, in the beginning of this Gospel the true Light, Joh 1:4 ; that is, he hath in perfection all the excellent qualities of light; the power to enlighten the minds of men in the knowledge 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 fructify in their lives. This Light is come into the world; that signifies not only his incarnation, but his revealing the merciful counsel of God for our salvation, which the clearest spirits could never have discovered; he has opened the way that leads to eternal life.

But

men loved darkness rather than light they preferred, chose, and adhered to their ignorance and errors, before the light of life, the saving knowledge of the gospel. Their ignorance is affected and voluntary, and no colour of excuse can be alleged for it; nay, it is very culpable and guilty, by neglecting to receive instruction from the Son of God.

Because their deeds were evil 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.

Poole: Joh 3:20

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 show things to others as they are; and therefore thieves, and adulterers, and drunkards, care not for the light, but choose 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 men’ s errors, both as to the obtaining of justification and eternal salvation, and the errors also of men’ s 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.

Poole: Joh 3:21

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 desires that 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 en , here used, is used in all these senses, 1Co 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.

Poole: Joh 3:22

Soon after our Saviour had had the forementioned conference with Nicodemus, which it is believed he had at Jerusalem, not (as some think) in Galilee, for then Nicodemus would hardly have come to him by night, he came into the land of Judea. He had before been in the province of Judea, and in the metropolis, or great city, of Judea, which was Jerusalem; but now he goeth into the country of Judea. Judah and Jerusalem are often mentioned distinctly. The chief city of a country is oft distinguished from the country, though within the same province and tribe; see Jos 8:1 , the king of Ai, his city, and his land; and in particular as to Jerusalem, 2Ch 11:14 20:17 2Ch 36:23 Ezr 2:1 Luk 5:17 6:17 , Christ and his disciples went into the country part of Judea;

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, 1Sa 26:11,12 2Ki 22:16 2Ch 34:24 Act 7:52 .

Poole: Joh 3:23

Aenon is here said to be

near Salim: it was the name of a city, as some think; others say, a 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 Manasseh, not far from Bethshan or Scythopolis. There John was baptizing; because this Aenon was a brook or river that had much water, which in Judea was rare. There is no water more holy than the other. John baptized in Jordan, 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 John 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, Act 9:17,18 10:47,48 . The people came to John and were baptized, that is, great numbers of them did so.

Poole: Joh 3:24

For John was yet in the exercise of his public ministry, not cast into prison, as he was soon after.

Poole: Joh 3:25

The Jews had so many purifyings, some legal, instituted by God, ordained by Moses as God’ s minister; some traditional, brought in by the Pharisees, as their washings before meat, Mat 15:1-20 Mar 7:1-23 ; that seemeth a hard thing to determine what the question was between John’ s disciples and the Jews, 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 Jews were with whom John’ s disciples argued. If they were of the Pharisees, it is probable the question was about John’ s baptism, considering the frequent washings and purifyings that they had in use amongst them. If they were other Jews, 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 Jews were (as some think, but I know not how it can be proved) disciples of Christ, the question might be about John’ s and Christ’ s baptism. This notion seemeth to be favoured by what went before; where the evangelist had been speaking of baptism, as administered by Christ’ s disciples, and by John; as also from what followeth, viz. John’ s 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 embraced that notion, viz. That the question is said to have risen between John’ s disciples and the Jews; now we want an instance in Scripture, where the disciples of John are put in opposition to the disciples of Christ, and under notion of the Jews; the term Jews generally signifying that part of the people who adhered to the Judaical rites and religion; especially where (as here) it is used in opposition either to the disciples of John 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.

Poole: Joh 3:26

The disciples of John 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, Joh 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 signify no more), come to him. Love is jealous; they were afraid that their master’ s reputation would by this means flag and be diminished. Such a passage we find, Num 11:28 . And thus John, our Saviour’ s disciple, was jealous for Christ his Master, Luk 9:49 . They all sinned, as appears by the answer given by Moses to Joshua, Num 11:29 , and Christ’ s answer to John, Luk 9:50 , and by the following reply of John to these disciples, envying for his sake.

Poole: Joh 3:27

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 jealousy: no man hath in the church of God authority, but he to whom it is given from heaven; no authority over his Son.

Poole: Joh 3:28

I appeal to you that are my disciples, Did not I always plainly tell yea that I was not the Christ? It 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, Joh 1:20,23 .

Poole: Joh 3:29

Christ, whose the church is by a right of redemption, and by its having given up itself to him, 2Co 8:5 , he is the Bridegroom of it, Mat 22:2 2Co 11:2 Eph 5:23,25,29 ; 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, Mat 9:15 , and have by my preaching prepared the people of the Jews for him; and instead of being troubled to hear that he is come, I rejoice 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.

Poole: Joh 3:30

He must increase 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.

But I must decrease 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.

Poole: Joh 3:31

He that cometh from heaven, (for it appeareth by the latter part of the verse, that is the sense of from above ), as Christ did, not only in respect of his Divine nature, but being (as to his whole person) clothed 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 man’ s original, such is his nature, such is his discourse. Though I be sent of God, as Joh 16:27 , and my baptism be from heaven, (so our Saviour himself testifieth, Mat 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 excels all, as in the dignity of his person, so in the sublimity of his knowledge.

Poole: Joh 3:32

Another great difference which the Baptist teacheth his disciples to put between his testimony and Christ’ s, is, that he, and so all other ministers of the gospel, testify by revelation; Christ testifieth not by revelation, but from his own personal knowledge, what himself hath seen and heard from his Father. See Joh 3:11 , where our Saviour had spoken to Nicodemus much the same. So Joh 1:18 Joh 8:26 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 Joh 1:11 3:11 .

Poole: Joh 3:33

He who hath so believed 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 1Jo 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 defames God, and doth in effect say that God is a liar.

Poole: Joh 3:34

He whom God hath sent out of heaven, out of his bosom, not merely authorizing him as a minister, as the prophets and as John were sent, speaketh 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 a 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 oil of gladness above his fellows; he had the spring of all in himself, not the streams only.

Poole: Joh 3:35

The eternal Father loved the world, Joh 3:16 , but he loved the Son with a more singular and peculiar love; so that all things were by the Father delivered to him, Mat 11:27 , all power in heaven and earth, Mat 28:18 ; to give eternal life to as many as the Father had given him, Joh 17:2 ; the keys of hell and of death, Rev 1:18 . So as every man hath reason to receive and embrace Christ and his testimony, and to believe in him.

Lightfoot: Joh 3:1

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

[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," etc.   

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?' " etc.   

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, etc.: but it is not tanti that we should labour at all in a thing so very perplexed, and perhaps no less unprofitable.

Lightfoot: Joh 3:2

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.   

[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 Joh 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.

Lightfoot: Joh 3:3

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.   

[Jesus answered, etc.] 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 1Co 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.

Lightfoot: Joh 3:4

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?   

[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.

Lightfoot: Joh 3:5

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.   

[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.

Lightfoot: Joh 3:10

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

[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?' " etc.

Lightfoot: Joh 3:14

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

[And as Moses lifted up the serpent, etc.] 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.

Lightfoot: Joh 3:17

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

[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 Joh 12:19; Behold the world is gone after him. We very often meet with All the world confesseth; etc. And The whole world doth not dissent; etc. 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 Luk 12:30 with Mat 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,' Isa 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, Rom 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, 1Jo 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.

Lightfoot: Joh 3:25

Then there arose a question between some of John's disciples and the Jews about purifying.   

[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.

Lightfoot: Joh 3:27

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

[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, etc.; 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, Joh 3:32, "No man receiveth his testimony."

Lightfoot: Joh 3:29

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.   

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

Lightfoot: Joh 3:31

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 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.

PBC: Joh 3:3

SEE PBtop: FAITH & FAITH OF GOD

See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

" be"

Have you ever noticed the verb " be" in this statement made by the Lord Jesus in

Joh 3:3 Regeneration is a " heavenly thing," something supernatural, expressed in language that man can understand (i.e. the metaphor of birth) in order to communicate to man’s finite mind. So, God is the source of the new birth. **************************************************************************

Our Lord chose the earthly analogy of birth to illustrate being born from above. He told Nicodemus, " Verily, Verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Joh 3:3 I believe he chose the best example & wording for the analogy. I suspect that if conception better depicted the truth he was teaching then he would have chosen it. But even with the best earthly analogy possible, Nicodemus still didn’t get the lesson although he was a teacher in Israel. He asked, " ... can he enter the second time into his mother’s womb, and be born?" Nicodemus wanted to take the lesson backwards—back into the womb—possibly to the conception and gestation process. If " conception" ought to be included in the analogy of the New Birth, then Jesus erred by not encouraging Nicodemus’s speculation in that direction. However, Jesus did not go that route; he shut that door by saying, " If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things."

There are at least three other Greek words in the New Testament to indicate " conception." If he intended conception it seems more reasonable to me that he would have chosen one of those. Additionally, Jesus said in Joh 16:21; " A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world."

In the above passage, the Greek word that Jesus used, and which is translated as " delivered," is the same word he used in the Joh 3:1-36 passage which is translated " born." It therefore appears rather arbitrary to assert that Jesus intended " conception" in the Joh 3:1-36 passage.

Nicodemus thought, as did many of the Jews, that his natural lineage to Abraham was sufficient to guarantee his inheiritance in the kingdom of God. This is what I understand Jesus to be addressing. As I understand it, his point to Nicodemus is that his natural ancestry to Abraham did not insure his entrance into the Kingdom of God. The prerequisite for " seeing" or " entering" the Kingdom was being " born from above," -not from Abraham.  262

Our Lord was using the definition of the word " born" which means to be brought into existence, conception—not manifestation before men. The Apostle Peter said, " being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." Heb 11:11,18. Nicodemus mistook our Lord’s word to mean a mother giving birth. It was clear that Nicodemus did not understand.

The word " born" has at least two meanings. Maybe this statement will help—I was born, begotten of my father and given birth to by my mother. Consequently I could accurately say that I was born of my father and of my mother, but would be using two different meanings of the same word. Joh 8:41 Our Lord was telling Nicodemus the truth about earthly things.

Let me see if I can say it another way. A baby may participate in being born because it is nine months old when it is born of its mother; and has moved a lot inside of her; but it cannot participate in its own conception. I am just simply trying to be consistent with being born of the Spirit being a birth wherein an elect has no life until it is born of God, conceived of the Holy Ghost. I see involved in this principle the physical illustration of spiritual truth. We are born of God, born of Holy Spirit God, born of the Son of God; but given manifestation to through the means of the bride of Christ, His wife, who, by His grace conceives and feeds and makes manifest her Husband’s children.  263

PBC: Joh 3:4

Nicodemus was puzzled by the imagery. Notice his question. It is a question regarding the nature (that is, the kind) of this birth. Nicodemus was thinking in terms of the birth process (that which hospitals call " labor and delivery" ), but Jesus used a word (Gr. gennao) SGreek: 1080. gennao that refers to the concept of generational descent. In other words, Jesus focuses not on the experience of birth but on the fact that the father’s nature is passed to his child. What happens in the new birth? What kind of birth is it? It is a birth in which the Divine nature is imparted to the soul. Your first birth, says Jesus, reproduced in you the nature of your parents: " ... that which is born of the flesh is flesh." Your new birth, he concludes, implants within you the Divine nature: " ... and that which is born of the Spirit is spirit." Just as children possess the nature of the parents, God’s children are given a new nature, a spiritual and Divine nature, when they are born again.

264

PBC: Joh 3:6

See Philpot: THAT WHICH IS BORN OF THE FLESH IS FLESH...

PBC: Joh 3:7

Regeneration is necessary because people are by nature totally depraved. Without the new birth, no one will be saved. Dei, SGreek: 1163. dei the Greek word translated " must," indicates logical necessity. By the use of such a strong term, Jesus indicates that regeneration is essential, imperative, and absolutely necessary for salvation. It is a vital link in the chain of sovereign grace. Some Bible students have erroneously concluded, however, that because the word dei SGreek: 1163. dei refers to logical necessity, it also expresses the idea of human responsibility. In other words, they think that Jesus is suggesting that Nicodemus take personal responsibility for his own new birth. Notice however, that Jesus did not tell Nicodemus to do anything in order to be born again. He did not instruct him to make a decision or even to repent and believe the gospel. " Ye must be born again" is simply a statement of fact, not a command to be obeyed. It is a declarative, not an imperative, sentence. In fact, the words of the Lord Jesus, instead of suggesting that Nicodemus should assume personal responsibility for his own salvation, teach exactly the opposite idea. The purpose of the entire passage might be summarized like this: Regeneration is not something any man can do, for flesh can only produce flesh. It is a miraculous work of God’s Spirit, who blows when and where He pleases. Jesus is saying, " Yes, Nicodemus, the new birth is a necessity, but neither you nor any other man can cause it to happen, even if you could think of a way to return to the womb of your mother. Only God can perform this work."

265

PBC: Joh 3:8

" The wind"

Jesus uses the wind metaphorically to refer to the Holy Spirit and to teach the functionality of this Person of the Holy Ghost in His act of regenerating an elect object of God’s love. Both " wind" and " Spirit" are translated from the same Greek word, pneuma SGreek: 4151. pneuma), and refer to the Third Person of the Triune Godhead. This Third Person in the Trinity, sometimes called in Scripture The Spirit, Holy Ghost, Spirit of God, Spirit of the Lord, My Spirit, Spirit of truth, and Spirit of Christ, is coequal and coeternal with the Father and the Son. The Spirit of God is sometimes referred to in a way which emphasizes His personality and character (the Holy Spirit) and is sometimes referred to in a way which emphasizes his work and power (the Spirit of Truth). In Scripture, He is never referred to as a depersonalized force. The Person of the Holy Spirit, in His absolute sovereignty and power, is the vital force by which the soul of God’s elect is " animated" with Divine, Spiritual, and Eternal Life.

489

Jesus is using the wind as a symbol of power, authority, and, consequently, as exercising its forces " sovereignly" over the creatures of the earth. Creatures of the earth cannot control the wind. They cannot start it, stop it, change its direction, or dominate influence over it in any way. The wind blows where it desires, where it wills, where it pleases; i.e., where it " listeth." In this context, the wind appears and functions sovereignly as it relates to living creatures. Just as creatures of the earth cannot usurp authority and control over the blowings, the comings, and goings of the wind; even so, the elect of God, who are being regenerated by the Holy Ghost, have absolutely no authority or control over the operations of the Spirit of God to cause His comings, to induce or attract His activities, or to entice His goings. Consequently, the Spirit is " sovereign" over His elect creatures so that He might change their nature by regenerating them, notwithstanding their particular or individual depraved conditions and circumstances. In this manner, the new birth is immediate (without any external means of any creature), instantaneous (occurring without a process or delay), irresistible (having an overpowering authority, impossible to resist), and perpetual (ceaseless and enduring for eternity). This is the precise context of Joh 3:8.

30

" so is every one that is born of the Spirit"

" Folks, sometimes the wind blows with hurricane force. That is the way it was with me and with the Apostle Paul. At other times the wind blows so gently it is almost imperceptible. That is the way it was with John the Baptist. However, it is the same wind." -from a sermon quote of Elder E. C. Holder

See PBtop: WIND

See PB: Mt 3:16

SEE PB: Joh 16:13

Paul, on the Damascus road was suddenly and dramatically changed from one who vehemently hated Christ and Christianity into one who ardently loved and served the Lord Jesus.

Some children of God have had similar experiences. They may have been rough necks, brawlers and drinkers who had cared nothing for the things of God. They may have dramatic experiences of grace, suddenly see their sins, and be granted repentance, and their life immediately and drastically changed. Does it bother you because you have not had such a dramatic experience of grace? Do you love the Lord? Have you had a dramatic change in your life such as Paul?

Joh 3:8 says that the wind blows where it pleases and further says " so is everyone that is born of the Spirit of God." Sometimes the wind blows with hurricane force. That is how it was with the Apostle Paul. At other times the wind blows so gently it is almost imperceptible. That is the way it was with John the Baptist. However, it is the same wind.

Some of you have had dramatic experiences of grace and some of you have had experiences of grace that were not so dramatic. The experience is not what we should focus attention on. The comfort comes from seeing the evidences of the Spirit of God working in our lives. Where are some good places in the Scriptures to go to look for these evidences? I would suggest several:

1. Look at the Beatitudes in Mt 5:3-12. Those with these characteristics are pronounced " blessed" by our Lord Jesus Christ.

2. Look at Ga 5:22-23. It is very comforting to us if we can see the fruit of the Holy Spirit in our lives. If we see the fruit of the Holy Spirit in our lives we can be assured that we have been given spiritual life by this same precious Holy Spirit!

3. Do we enjoy the gospel? Does it come with power to us? Then, according to Paul in 1Th 1:4-5, we can be assured that we are in the number of God’s elect family.

4. The wonderful epistle of 1 John {1Jo 1:1-5:21} abounds in evidences that identify God’s children. In fact, this book was specifically written that God’s people might gain assurance. What are some of the identifying marks of God’s people in this great letter?

A. Obedience to the commands of Christ- 1Jo 2:3, " And hereby we do know that we know him, if we keep his commandments." 1Jo 2:29, " If ye know that he is righteous, ye know that every one that doeth righteousness is born of him."

B. Loving the brethren " In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother." 1Jo 4:7, " Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God."

C. Believing in Jesus Christ- 1Jo 5:10, " He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son." May our dear Lord give us the great assurance of our salvation as we see the evidences of grace in our lives. I know that we will stumble and fall many times but even then He has made gracious provision that our fellowship with Him can be restored. One of my favorite and most often practiced Bible verses is1Jo 1:9 What does that mean? It means that the sinner responds to the life giving voice of the Lord Jesus Christ {Joh 5:25} like Lazarus responded to the command of Jesus in Joh 11:1-57. It is an involuntary response, below the level of consciousness, a perfect obedience to the Divine imperative of Jesus. The Lord God is the active cause; the sinner is the passive recipient. This is irresistible grace!

267

PBC: Joh 3:9

See PB: 1Jo 5:4

PBC: Joh 3:18

See WebbSr: THE MANIFEST CAUSE

Haydock: Joh 3:2

By night. Nicodemus was at this time weak in faith, and therefore did not wish to endanger himself by coming to our Saviour in open day, when the enemies of Christ could see him. For many (as this evangelist informs us in chap. xii. ver. 42,) of the chief men also believed in him; but because of the Pharisees they did not confess, that they might not be cast out of the Synagogue. (St. John Chrysostom) ---

It appears from this verse that Jesus Christ wrought many miracles, even in the first year of his preaching: though not very publicly, and amidst the crowd. However, few of those which he performed in Judea are noticed by the evangelist.

Haydock: Joh 3:5

Unless a man be born again of water, and the Holy Ghost. Though the word Holy be now wanting in all Greek copies, it is certainly the sense. The ancient Fathers, and particularly St. Augustine in divers places, from these words, prove the necessity of giving baptism to infants: and by Christ's adding water, is excluded a metaphorical baptism. See also Acts viii. 36. and x. 47. and Titus iii. 5. (Witham) ---

Except a man be born again. That is, unless you are born again by a spiritual regeneration in God, all the knowledge which you learn from me, will not be spiritual but carnal. But I say to you, that neither you nor any other person, unless you be born again in God, can undestand or conceive the glory which is in me. (St. John Chrysostom)

Haydock: Joh 3:8

The Spirit breatheth where he will. The Protestant translation has the wind: and so it is expounded by St. John Chrysostom and St. Cyril on this verse; as if Christ compared the motions of the Holy Ghost to the wind, of which men can give so little account, whence it comes, or whither it goes. Yet many others, as St. Augustine, St. Ambrose and St. Gregory, understand this expression of the Holy Ghost, of whom it can only be properly said, that he breatheth where he will. (Witham)

Haydock: Joh 3:10

And knoweth not these things. That is, of baptism given by in a visible manner, and you understand not, how will you comprehend greater and heavenly things, if I speak of them? (Witham) ---

Many passages, both in the law and the prophets, implied this doctrine of regeneration; for what else can be the meaning of the circumcision of the heart, commanded by Moses; (Deuteronomy x. 16.) of the renewal of a clean and right spirit, prayed for by David; (Psalm 1.) of God's giving his people a new heart and a new spirit. (Ezechiel xxxvi. 26, &c.) But the Pharisees, taken up with their rites and traditions, paid little attention to spiritual things of greater moment.

Haydock: Joh 3:11

We speak what we know. It may perhaps be asked here, why Christ speaks in the plural number? To this we must answer, that it is the only Son of God, who is here speaking, showing us how the Father is in the Son, and the Son in the Father, and the Holy Ghost proceeding from both. (St. Thomas Aquinas)

Haydock: Joh 3:13

No man hath ascended ---

but he that descended from heaven, the Son of man, who is in heaven. These words, divers times repeated by our Saviour, in their literal and obvious sense, shew that Christ was in heaven, and had a being before he was born of the Virgin Mary, against the Cerinthians, &c. That he descended from heaven: that when he was made man, and conversed with men on earth, hew was at the same time in heaven. Some Socinians give us here their groundless fancy, that Jesus after his baptism took a journey to heaven, and returned again before his death. Nor yet would this make him in heaven, when he spoke this to his disciples. (Witham)

Haydock: Joh 3:14

This comparison of the serpent lifted up in the desert, upon which whoever looked was immediately cured from the bite of the fiery serpents, is a figure of the crucifixion of Christ on Calvary. And we remark, that our divine Saviour makes use of these words, the Son of man must be lifted up or exalted; ( exaltari ) by which form of expression he would teach us, that he does not consider the cross as a disgrace, but as a glory; (Theophylactus and St. John Chrysostom) and moreover, that as the Israelites, bitten by the fiery serpents, were cured by looking upon the brazen serpent, so are Christians cured by looking up with an active faith, replete with love and confidence, on Jesus Christ crucified.

Haydock: Joh 3:16-17

Give his only begotten Son ---

God sent not his Son into the world. He was then his Son, his only begotten Son, before he sent him into the world. He was not, therefore, his Son, only by the incarnation, but was his Son from the beginning, as he was also his word from all eternity. This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God was always Father, [1] and the Son always the eternal Son of the eternal Father. See note on chap. i. ver. 14. (Witham) ---

The world may be saved. Why, says St. Augustine, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his birth? He has come like a good physician, effectually to save mankind. The man, therefore, destroys himself, who refuses to follow the prescriptions of his physician. (St. Augustine)

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[BIBLIOGRAPHY]

Greek: Aei Theos, aei uios; ama pater, ama uios. Arius began his heresy by denying this, as it appears in his letter to Eusebius, of Nicomedia, in St. Epiphanius, hær. 69, p. 731.

Haydock: Joh 3:18

Is not judged. He that believeth, viz. by a faith working through charity, is not judged; that is, is not condemned; but the obstinate unbeliever is judged; that is, condemned already, by retrenching himself from the society of Christ and his Church. (Challoner)

Haydock: Joh 3:19

The judgment. That is, the cause of his condemnation. (Challoner)

Haydock: Joh 3:22

And baptized. Not Christ himself, but his disciples. See chap. iv. 2. (Witham)

Haydock: Joh 3:23

Salem. A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)

Haydock: Joh 3:29

He of whom you complain is the bridegroom, and I am the friend of the bridegroom, sent before to prepare his bride; that is, to collect for him a Church from all nations. (Alcuin.) ---

The servants of the bridegroom do not rejoice in the same manner as his friends: I am his friend, and I rejoice with very great joy, because of the bridegroom's voice. He must increase, and I must decrease; by which words the great precursor demonstrates to the world, that not the least envy with regard to his divine Master rankles in his heart; by on the contrary, that he should be happy to see all his followers desert him, to run to Jesus Christ. (St. John Chrysostom)

Haydock: Joh 3:30

He (Christ) must increase, not in virtue and perfection, with which he is replenished, but in the opinion of the world, when they begin to know him, and believe in him: and in like manner, I must be diminished, when they know how much he is above me. (Witham)

Haydock: Joh 3:31

He that cometh from above, meaning Christ. He that is of the earth, meaning himself, is from the earth, [2] is earthly, is but a frail and infirm man; and so speaketh as from the earth: this seems rather the sense, than that he speaketh of, or concerning the earth. See the Greek text. (Witham)

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[BIBLIOGRAPHY]

Qui est de terra, de terra est, Greek: o on ek tes ges, ek tes ges esti, kai ek tes ges lalei. et de terra loquitur.

====================

Haydock: Joh 3:32

Waht he hath seen and heard. The meaning is not by his senses, but what he knows for certain, having the same knowledge as his eternal Father. See chap. v., ver. 19. And no one; i.e. but few now receive his testimony. (Witham)

Haydock: Joh 3:33

He that hath received his testimony. These following words to the end of the chapter, seem to be the words of St. John the Baptist, rather than of the evangelist. The sense is, whosoever hath believed, and received the doctrine of Christ, hath attested as it were under his hand and seal, that God is true, and hath executed his promise concerning the Messias. (Witham)

Haydock: Joh 3:34

Doth not give the Spirit by measure. Christ, even as man, has a plenitude of graces. See chapt. i. ver. 14. And all things, all creatures, both in heaven and earth, are given into his hands, and made subject to him, as man. See 1 Corinthians xv. 26. (Witham)

Haydock: Joh 3:35

The Father loveth the Son. The Father loveth John, loveth Paul, yet he hat not given all things into their hands. The Father loveth the Son, not as a lord does his servants, not as an adopted Son, but as his only begotten Son; therefore hath he given all things into his hands, that as the Father is, so may the Son be. (St. Augustine)

Gill: Joh 3:1

There was a man of the Pharisees,.... The Syriac version adds, "there"; that is, at Jerusalem; and who was among those that believed in the name of Christ, upon seeing the miracles he did at the feast of the passover, in that place. This man was not a common and ordinary man, but a man of note and eminence, of dignity and figure; and who was of the sect of the Pharisees, which was the strictest sect for religion and holiness, among the Jews; and which, as corrupt as it was, was also the soundest; as having not only a regard to a Messiah, and to all the writings of the Old Testament, but also believed the doctrines of angels and spirits, and the resurrection of the dead, which the Sadducees denied; but yet they were implacable enemies of Christ; and therefore it is the more to be wondered at, that such an one should come to him, and desire a conversation with him:

named Nicodemus; frequent mention is made of נקדימון בן גוריון, "Nicodemon ben Gorion", the brother of Josephus ben Gorion ^p, the writer of the Wars and Antiquities of the Jews; and there are some things which make it probable, that he was the same with this Nicodemus; for the Nicodemon the Jews speak so much of, lived in this age; as appears, not only from his being the brother of Josephus, but also from his being contemporary with R. Jochanan ben Zaccai, who lived in this time, and until the destruction of the temple; since these two are said ^q to be together at a feast, made for the circumcision of a child. Moreover, he is represented as very rich, and is said to be one of the three rich men in Jerusalem ^r, and who was able to have maintained מדינה, a city ten years ^s; and they speak of his daughter, as exceeding rich: they say, that she had for her dowry a thousand thousand golden denarii, or pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve thousand golden denarii; and that a Tyrian golden denarius was spent upon her every week, for a certain kind of soup ^t; and the wise men decreed her four hundred golden denarii, for a box of spices every day ^u; and it is elsewhere ^w said, five hundred: and this our Nicodemus was very rich, as appears from his liberality at the funeral of our Lord, Joh 19:39. Moreover, the Nicodemon of the Jews, is said to be a counsellor ^x in Jerusalem; and so was this, as seems evident from Joh 7:32 and it may be further observed ^y, that the right name of Nicodemon, was Boni ^z; now Boni elsewhere ^a, is said to be one of the disciples of Jesus, as Nicodemus was secretly, and perhaps at, and after his death openly, as his associate Joseph of Arimathea was; to which may be added, the extreme poverty that his daughter is by them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her gathering barley corns from under the horses' hoofs in Aco ^b; or as it is elsewhere said, out of the dung of the beasts of the Arabians; when she asked alms of him, and he inquired of her, what was become of her father's substance. Now to this low estate, the family of our Nicodemus might be reduced, through the persecution of the Christians by the Jews. The name is Greek, as at this time many Greek names were in use among the Jews, and signifies the same as Nicolas; but the Jews give an etymology of it, agreeably to the Hebrew language; and say, that he was so called, because the sun, נקדה, "shone out for his sake": the occasion and reason of it, they tell us, were this ^c; Nicodemon, upon want of water at one of the feasts, agreed with a certain man for twelve wells of water, to be returned on such a day, or pay twelve talents of silver; the day being come, the man demanded the water, or the money; Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water; but meeting the man, he insisted on it that the day was past, the sun being set, and therefore required the money; Nicodemon went and prayed again, and the sun shone out; and they add, that there are three persons for whom the sun נקדמה, "was prevented", detained, or hindered in its course, (a word nearer his name than the former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they produce Scripture, and for the latter tradition: hence it is elsewhere said ^d, that as the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben Gorion: but to proceed with the account of our Nicodemus, he was

a ruler of the Jews; not a civil magistrate; for the civil government was now in the hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim, which consisted of the doctors, or wise men, and priests, Levites, and elders of the people; and so was a dignified person, and as afterwards called, a master in Israel.

Gill: Joh 3:2

The same came to Jesus by night,.... Through fear of the Jews, of being reproached or turned out of his place by them; or through shame, that such a doctor as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or lest he should offend any of his brethren of the sanhedrim: though some things may be said in favour of this conduct of Nicodemus; for since Christ would not trust himself with those that believed in him upon seeing his miracles, Joh 2:23, among whom Nicodemus seems to be; or would not admit them into his company, and enter into a free conversation with him; it was necessary, that if he would have any discourse with him, that he should take this method; and if it was the same night, in which he had seen his miracles in the day, as is probable, he took the first opportunity he could, and which shows great readiness and respect; add to which, that it was very common with the Jewish doctors, to meet and converse together, and study the law in the night.

"R. Aba rose, בפלגות ליליא, "in the middle of the night", and the rest of the companions, to study in the law ^e.''

And it is often ^f said of R. Simeon ben Joehal, and Eleazar his son, that they sat in the night and laboured in the law; and it was reckoned very commendable so to do, and highly pleasing to God: it is said ^g,

"whoever studies in the law in the night, the holy blessed God draws a thread of mercy upon him in the day:''

and likewise ^h, that

"every one that studies in the law in the night, the Shekinah is over against him.''

But it seems, the Babylonian Jews did not study in the law in the night ⁱ: it might seem a needless question to ask, whether Nicodemus came alone, or not, were it not that according to the Jewish canon ^k a scholar might not go out in the night alone, because of suspicion:

and said unto him, Rabbi; a title which now greatly obtained among the Jewish doctors, and of which they were very fond; See Gill on Mat 23:7. It comes from a word, which signifies great and large; and was used by them, to suggest the large compass, and great plenty of knowledge they would be thought to have had; and best becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom and knowledge are: salutations among the Jews, were forbidden in the night ^l;

"says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it should be a demon:''

but here was no such danger; nor was this salutation made in the street, and in the dark, which the canon seems to respect:

we know that thou art a teacher come from God; the Jews expected the Messiah as a teacher, which they might learn from many prophecies, as from Isa 2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a noted commentator ^m of theirs has this remark;

המורה, "the teacher", he is the King Messiah.''

And the Targum on Joe 2:23 paraphrases the words thus:

"O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he will return ית מלפכון, "your teacher" to you.''

And Nicodemus acknowledges Jesus as such; and as one that did not come, or was sent by men, as their doctors were; nor did he come of himself, as false teachers did; but he came from God, and had his mission and commission from him: and this was a known case, a clear point, not only to himself, but to many of the Jews; and even to some of his brethren, the members of the sanhedrim; who upon hearing of, and seeing the miracles done by Christ, might meet and converse freely together about him; and give their sentiments of him; and might then agree pretty much in this at that time, that he was at least a prophet, and some extraordinary teacher, whom God had sent among them; and Nicodemus coming directly from them, repeats his own sense and theirs, supported by the following reason:

for no man can do these miracles that thou dost, except God be with him: referring to the miracles he had done at the passover in Jerusalem, very lately; see Joh 2:23. And which, though they are not particularly mentioned, may be concluded to be such, as the dispossessing of devils, the curing of all manner of diseases by a word, or touch, from what he at other times, and elsewhere did. Miracles were expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on this account; see Joh 6:14; though the modern Jews deny it to be necessary, that miracles should be done by the Messiah ⁿ; but Nicodemus, and other Jews, thought otherwise, and considered the miracles of Christ as such, as could never be done by man, nor without the presence and power of God; and concluded that he was with God, and God with him, and was the true Immanuel, who is God with us.

Gill: Joh 3:3

Jesus answered and said unto him,.... Not to any express question put by Nicodemus; unless it can be thought, that a question of this kind might be asked, what is the kingdom of God, so much spoken of in thy ministry? and what is requisite to the seeing and enjoying of it? though not recorded by the evangelist; but rather to the words of Nicodemus, concluding from his miracles, that he was the Messiah; and that the kingdom of God was now approaching, or the world to come, the Jews so much speak of; and in which all Israel, according to their notion, were to have a part ^o; and which notion, our Lord in the following words, seems to oppose:

verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God; Nicodemus, according to the general sense of the nation, thought that when the Messiah came, and his kingdom was set up, they should all share in it, without any more ado; they being the descendants of Abraham, and having him for their father: but Christ assures him, that he must be "born again"; in distinction from, and opposition to his first birth by nature; in which he was vile, polluted, carnal, and corrupt, being conceived in sin, and shapen in iniquity, and was a transgressor from the womb, and by nature a child of wrath; and in opposition to, his descent from Abraham, or being born of him, and of his seed; for this would be of no avail to him in this case, nor give him any right to the privileges and ordinances of the kingdom of God, or the Gospel dispensation; see Mat 3:9; as also to birth by proselytism; for the Jews have a frequent saying ^p, that

"one that is made a proselyte, כקטון שנולד דמי, "is like a child new born".''

Which they understand, not in a spiritual, but in a civil sense; such being free from all natural and civil relations, and from all obligations to parents, masters ^q, &c. And by this phrase our Lord signifies, that no man, either as a man, or as a son of Abraham, or as a proselyte to the Jewish religion, can have any true knowledge of, or right unto, the enjoyment of the kingdom of God, unless he is born again; or regenerated, and quickened by the Spirit of God; renewed in the spirit of his mind; has Christ formed in his heart; becomes a partaker of the divine nature; and in all respects a new creature; and an other in heart, in principle, in practice, and conversation; or unless he be "born from above", as the word is rendered in Joh 3:31; that is, by a supernatural power, having the heavenly image stamped on him; and being called with an heavenly calling, even with the high calling of God in Christ Jesus: if this is not the case, a man can have no true knowledge of the kingdom of the Messiah, which is not a temporal and carnal one; it is not of this world, nor does it come with observation; nor can he have any right to the ordinances of it, which are of a spiritual nature; and much less can he be thought to have any true notions, or to be possessed of the kingdom of grace, which lies in righteousness, peace, and joy in the Holy Ghost; or to have either a meetness for, or a right unto the kingdom of glory: though by the following words it seems, that the word is rightly rendered "again", or a second time, as it is by Nounus.

Gill: Joh 3:4

Nicodemus saith unto him,.... Understanding him of a natural birth, to be repeated:

how can a man be born when he is old? as it seems by this, he himself now was:

can he enter the second time into his mothers womb, and be born? the Ethiopic version adds, "again"; and the Arabic version, "and then be born"; this he urges, as absurd, impracticable, and impossible; and which shows him to have been as yet a natural man, who could not receive nor discern spiritual things.

Gill: Joh 3:5

Jesus answered, verily, verily, I say unto thee,.... Explaining somewhat more clearly, what he before said:

except a man be born of water and of the Spirit: these are, מלות שנות, "two words", which express the same thing, as Kimchi observes in many places in his commentaries, and signify the grace of the Spirit of God. The Vulgate Latin and Ethiopic versions read, "the Holy Spirit", and so Nonnus; and who doubtless is intended: by "water", is not meant material water, or baptismal water; for water baptism is never expressed by water only, without some additional word, which shows, that the ordinance of water baptism is intended: nor has baptism any regenerating influence in it; a person may be baptized, as Simon Magus was, and yet not born again; and it is so far from having any such virtue, that a person ought to be born again, before he is admitted to that ordinance: and though submission to it is necessary, in order to a person's entrance into a Gospel church state; yet it is not necessary to the kingdom of heaven, or to eternal life and salvation: such a mistaken sense of this text, seems to have given the first birth and rise to infant baptism in the African churches; who taking the words in this bad sense, concluded their children must be baptized, or they could not be saved; whereas by "water" is meant, in a figurative and metaphorical sense, the grace of God, as it is elsewhere; see Eze 36:25. Which is the moving cause of this new birth, and according to which God begets men again to, a lively hope, and that by which it is effected; for it is by the grace of God, and not by the power of man's free will, that any are regenerated, or made new creatures: and if Nicodemus was an officer in the temple, that took care to provide water at the feasts, as Dr. Lightfoot thinks, and as it should seem Nicodemon ben Gorion was, by the story before related of him; See Gill on Joh 3:1; very pertinently does our Lord make mention of water, it being his own element: regeneration is sometimes ascribed to God the Father, as in 1Pe 1:3, and sometimes to the Son, 1Jo 2:29 and here to the Spirit, as in Tit 3:5, who convinces of sin, sanctifies, renews, works faith, and every other grace; begins and carries on the work of grace, unto perfection;

he cannot enter into the kingdom of God; and unless a man has this work of his wrought on his soul, as he will never understand divine and spiritual things, so he can have no right to Gospel ordinances, or things appertaining to the kingdom of God; nor can he be thought to have passed from death to life, and to have entered into an open state of grace, and the kingdom of it; or that living and dying so, he shall ever enter into the kingdom of heaven; for unless a man is regenerated, he is not born heir apparent to it; and without internal holiness, shall not enter into it, enjoy it, or see God.

Gill: Joh 3:6

That which is born of the flesh, is flesh,.... Man by his natural birth, and as he is born according to the flesh of his natural parents, is a mere natural man; that is, he is carnal and corrupt, and cannot discern spiritual things; nor can he, as such, enter into, and inherit the kingdom of God; see 1Co 2:14. And therefore there is a necessity of his being born again, or of the grace of the Spirit, and of his becoming a spiritual man; and if he was to be, or could be born again of the flesh, or ever so many times enter into his mothers womb, and be born, was it possible, he would still be but a natural and a carnal man, and so unfit for the kingdom of God. By "flesh" here, is not meant the fleshy part of man, the body, as generated of another fleshy substance; for this is no other than what may be said of brutes; and besides, if this was the sense, "spirit", in the next clause, must mean the soul, whereas one soul is not generated from another: but by flesh is designed, the nature of man; not merely as weak and frail, but as unclean and corrupt, through sin; and which being propagated by natural generation from sinful men, cannot be otherwise; for "who can bring a clean thing out of an unclean? not one", Job 14:4. And though the soul of man is of a spiritual nature, and remains a spirit, notwithstanding the pollution of sin; yet it being defiled with the flesh, and altogether under the power and influence of the lusts of the flesh, it may well be said to be carnal or fleshly: hence "flesh", as it stands opposed to spirit, signifies the corruption of nature, Gal 5:17; and such who are in a state of unregeneracy, are said to be after the flesh, and in the flesh, and even the mind itself is said to be carnal, Rom 8:5.

And that which is born of the Spirit, is spirit: a man that is regenerated by the Spirit of God, and the efficacy of his grace, is a spiritual man; he can discern and judge all things of a spiritual nature; he is a fit person to be admitted to spiritual ordinances and privileges; and appears to be in the spiritual kingdom of Christ; and has a right to the world of blessed spirits above; and when his body is raised a spiritual body, will be admitted in soul, body, and spirit, into the joy of his Lord. "Spirit" in the first part of this clause, signifies the Holy Spirit of God, the author of regeneration and sanctification; whence that work is called the sanctification of the Spirit, and the renewing of the Holy Ghost, 1Pe 1:2. And "spirit", in the latter part, intends the internal work of grace upon the soul, from whence a man is denominated a spiritual man; and as a child bears the same name with its parent, so this is called by the same, as the author and efficient cause of it: and besides, it is of a spiritual nature itself, and exerts itself in spiritual acts and exercises, and directs to, and engages in spiritual things; and has its seat also in the spirit, or soul of man.

Gill: Joh 3:7

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

ye must be born again; in "four" of Beza's copies, it is read "we"; but as Christ was not begotten in a carnal way, or descended not from Adam in the ordinary way of generation, he was not carnal and corrupt, nor in the least tainted with sin; and so stood in no need of regeneration; wherefore such a reading must be rejected. There is a necessity of the regeneration of those, who are the chosen of God, and the redeemed of the Lamb; and of them only can the words be understood; for as for others, they neither can, nor will, nor must be born again: but the people of God "must"; partly because it is the will of God; it is his purpose and resolution, that they shall be regenerated; he has chosen them, through sanctification of the Spirit, unto salvation by Christ: this is the way and method of saving sinners he has fixed upon, namely, not to save them by works of righteousness, but by grace, and according to abundant mercy, through the washing of regeneration, and the renewing of the Holy Ghost: and partly, because of the case and condition of men, which requires it; for whereas the chosen people of God, are predestinated to the adoption of children, and are taken into the family of God, and are heirs to an inheritance, it is necessary they should have a nature, temper, and disposition of mind, suitable to the inheritance they are to enjoy; which they have not in their natural estate, and which is conveyed to them in regeneration: besides, their carnal minds are enmity to God, and it is necessary that they should be friendly to him, which cannot be without regeneration; nor can they, till they are born again, please God, or do those things which are pleasing to him: to which may be added, which Christ has before suggested, and which shows the necessity of it, that without it, no man can either see, or enter into the kingdom of God. To take off the surprise of Nicodemus, our Lord instances in a common natural case, and to which this affair of regeneration may be compared, and by it illustrated.

Gill: Joh 3:8

The wind bloweth where it listeth,.... For ought any mortal can say, or do to the contrary: and so the Spirit of God is a free agent in regeneration; he works how, and where, and when he pleases; he acts freely in the first operation of his grace on the heart, and in all after influences of it; as well as in the donation of his gifts to men, for different purposes; see 1Co 12:11; and this grace of the Spirit in regeneration, like the wind, is powerful and irresistible; it carries all before it; there is no withstanding it; it throws down Satan's strong holds, demolishes the fortifications of sin; the whole posse of hell, and the corruptions of a man's heart, are not a match for it; when the Spirit works, who can let?

and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; as the wind, though its sound is heard, and its force felt, it cannot be seen; nor is it known certainly, from whence it comes, and where are the treasures of it; from whence it begins, and where it ends; so is the grace of the Spirit of God in regeneration to a natural man; it is imperceptible, indiscernible, and unaccountable by him, 1Co 2:14.

So is every one that is born of the Spirit: he is regenerated by grace, that is, as free and sovereign, as powerful and irresistible, and as secret and imperceptible, as the wind is: and seeing so ordinary a thing as the blowing of the wind is of such a nature, and so little to be accounted for; regeneration by the Spirit of God, who is comparable to the wind, and whose name so signifies, need not be thought so marvellous and astonishing, though the natural man discerns it not, and cannot account for it. The beauty and propriety of this simile will more appear by observing, that the same Hebrew word, רוח, is used both for the wind, and for the Spirit of God; it is used for the "wind", in Gen 3:8; and in other places, and for the Spirit of God, in Gen 1:2, and elsewhere: and so likewise the Greek word πνευμα, is used for them both, for the wind in this place, and often for the Holy Ghost: and it may be observed, that the Holy Spirit, because of his powerful, comfortable, and quickening influences, is compared to the wind, especially to the south wind, in some passages of the Old Testament, which Christ might have in view, Son 4:16. What our Lord here says, concerning the wind, is confirmed by all experience, and philosophical observations; the rise of winds, from whence they come, and whither they go, cannot be ascertained; the treasures of them are only with God, and known to him; see Ecc 11:5.

Gill: Joh 3:9

Nicodemus answered and said unto him,.... Remaining still as ignorant as ever, though Christ had explained the phrase "born again", at which he stumbled, by a being "born of water and of the Spirit", or of the grace of the Spirit of God; and had illustrated this by the free, powerful, and invisible blowing of the wind:

how can these things be? The Arabic version reads, "how can this be?" referring either to the last thing said, that a man's being born of the Spirit, is like the blowing of the wind; or to the explanation of the first expression, that a man should be born of water, and of the Spirit; or to the first assertion itself, that a man should be born again; which notwithstanding the explanation and illustration, seemed as impossible, and as impracticable as ever; or rather to them all, and so the Persic version reads, "how can all these things be?"

Gill: Joh 3:10

Jesus answered and said unto him,.... Upbraiding him with his continued and invincible ignorance, which was aggravated by his dignified character:

art thou a master in Israel? or "of Israel", as all the Oriental versions render it, as it literally may be rendered he was one of the חכמי ישראל, "wise men", or "doctors of Israel" ^r, so often mentioned by the Jews. One of the Jewish doctors was answered, by a boy, just in such language as is here used; who, not understanding the direction he gave him about the way into the city, said to him, אתה הוא חכם של ישראל, "art thou he, a doctor", or "master of Israel?" did not I say to thee so? &c. ^s. He was not a common teacher; not a teacher of babes, nor a teacher in their synagogues, or in their "Midrashim", or divinity schools, but in their great sanhedrim; and the article before the word used will admit it to be rendered, "that master", doctor, or teacher; that famous, and most excellent one, who was talked of all over Jerusalem and Judea, as a surpassing one: and now, though he was not only an Israelite, with whom were the laws, statutes, judgments, and oracles of God, the writings of Moses, and the prophets; but a teacher of Israelites, and in the highest class of teachers, and of the greatest fame among them, yet was he ignorant of the first and most important things in religion:

and knowest not these things? which were so plainly to be suggested in the sacred writings, with which he was; or ought to have been conversant: for the same things Christ had been speaking of, are there expressed by a circumcision of the heart; by a birth, a nation's being born at once; by sanctification; by the grace of God signified under the metaphor of water; and by quickening persons, comparable to dry bones, through the wind blowing, and breathing into them, Deu 30:6.

Gill: Joh 3:11

Verily, verily, I say unto thee, we speak that we do know,.... Meaning either himself, and John the Baptist his forerunner, who preached the same doctrine of regeneration, internal sanctification, and evangelical repentance, as well as outward reformation, as necessary to entrance into the kingdom of heaven, or the Gospel dispensation, he declared was just at hand; or his disciples with himself, who were now with him, and whom he had called to preach the same truths he himself did; or the prophets of the Old Testament, who agreed with him in these things; or the Father that was with him, and never left him alone, and the Holy Spirit that was upon him, by whom he was anointed to preach these things, and who spoke them in him; or else he may use the plural number of himself alone, as being one in authority, and speaking with it, as he sometimes did, Mar 4:30, and the rather this seems to be the sense, since he immediately, in the next verse, speaks in the singular number, "if I have told you earthly things", &c. Now Christ must needs thoroughly, and certainly know what he spoke, since he was not only the omniscient God, but, as Mediator, had all the treasures of wisdom and knowledge in him, and the spirit of wisdom and knowledge rested on him:

and testify that we have seen; and therefore ought to have been received as a credible witness, as he was a faithful one; since "seeing" and "knowing" are qualifications in a witness, Lev 5:1; and though these were eminently in Christ, the generality of the Jews gave no credit to his testimony:

and ye received not our witness; which was an aggravation of their sin and unbelief; see Joh 3:32.

Gill: Joh 3:12

If I have told you earthly things,.... Not that the doctrines he delivered were earthly ones; for he was not of the earth, but from heaven, and above all, and so spake not of the earth, but of heaven, Joh 3:31; and this doctrine of regeneration was an heavenly doctrine; and the thing itself required supernatural power, and grace from above: but either they were the more easy doctrines of the Gospel; or were delivered in a plain and easy style, and illustrated by similes taken from earthly things, as from human birth, from the water, and from the wind:

and ye believe not; i.e. those things; ye do not receive them, nor give credit to them; or "me", as the Ethiopic Version adds, who relate them on the best evidence, having fully known, and clearly seen them:

how shall ye believe; give credit to me, or receive my testimony:

if I tell you of heavenly things? of the more sublime doctrines of the Gospel, such as the descent of the Messiah from heaven; the union of the two natures, human and divine, in him; his being the only begotten Son of God; his crucifixion and death, signified by the lifting up of the serpent on a pole in the wilderness; and the wonderful love of God to the Gentile world in giving Christ to, and for them; and the salvation, and eternal happiness of all that believe in him, whether they be Jews or Gentiles; and these delivered in language suitable to them, without figures, or natural similes, which help the understanding, and convey ideas of things more easily to it.

Gill: Joh 3:13

And no man hath ascended into heaven,.... Though Enoch and Elias had, yet not by their own power, nor in the sense our Lord designs; whose meaning is, that no man had, or could go up to heaven, to bring from thence the knowledge of divine and heavenly things; in which sense the phrase is used in Deu 30:12, and which may be illustrated by Joh 1:18; wherefore inasmuch as Nicodemus had acknowledged Christ to he a teacher come from God, our Lord, would have him know, that he was the only teacher of heavenly things, as being the only person that had been in heaven, and in the bosom of the Father; and therefore, if he, and the rest of the Jews, did not receive instructions from him, they must for ever remain ignorant; for there never had been, nor was, nor could be, any mere man that could go up to heaven, and learn the mysteries of God, and of the kingdom of heaven, and return and instruct men in them:

but he that came down from heaven; meaning himself, who is the Lord from heaven, and came from thence to do the will of God by preaching the Gospel, working miracles, obeying the law, and suffering death in the room of his people, and thereby obtaining eternal redemption for them. Not that he brought down from heaven with him, either the whole of his human nature, or a part of it; either an human soul, or an human body; nor did he descend locally, by change of place, he being God omnipresent, infinite and immense, but by assumption of the human nature into union with his divine person:

even the son of man which is in heaven; at the same time he was then on earth: not that he was in heaven in his human nature, and as he was the son of man; but in his divine nature, as he was the Son of God; see Joh 1:18; though this is predicated of his person, as denominated from the human nature, which was proper to him only in his divine nature; for such is omnipresence, or to be in heaven and earth at the same time: just as on the other hand God is said to purchase the church with his blood, and the Lord of glory is said to be crucified, Act 20:28, where those things are spoken of Christ, as denominated from his divine nature, which were proper only to his human nature; and is what divines call a communication of idioms or properties; and which will serve as a key to open all such passages of Scripture: and now as a proof of our Lord's having been in heaven, and of his being a teacher come from God, and such an one as never was, or can be, he opens and explains a type respecting himself, in the following verse.

Gill: Joh 3:14

And as Moses lifted up the serpent in the wilderness,.... The history referred to is in Num 21:8. There is, in many things, an agreement between this serpent, and Jesus Christ: as in the matter of it, it was a brazen serpent; it was made not of gold, nor of silver, but of brass, the meaner metal, and was a very unlikely means, of itself, to heal the Israelites; and might be despised by many: this may denote the meanness of Christ in his human nature, in his birth and parentage, and place of education and converse; and especially in his crucifixion and death; and which, to an eye of carnal sense and reason, seemed a very improbable means of saving sinners; and therefore were to some a stumbling block, and to others foolishness: though on the other hand, as brass is a shining metal, and might be chose for the serpent in the wilderness to be made of, that by the lustre of it the eyes of the Israelites might be attracted and directed to it, who were at the greatest distance in the camp; so it may be expressive of the glory of Christ, as the only begotten of the Father, and who is the brightness of his Father's glory; and which is the great attractive, motive, and inducement to engage souls to look unto him, and believe in him, Isa 45:22; and whereas brass is both a strong and durable metal, it may signify the strength of Christ, who is the mighty God, and mighty to save; and his duration, as a Saviour, being the same today, yesterday, and for ever: likewise, the comparison between the serpent Moses lifted up, and Christ, may be observed in the form of it. The brazen serpent had the form of a serpent, but not the poison and venomous nature of one; so Christ was sent, in the likeness of sinful flesh, and was found in fashion as a man, as a sinful man, but was without sin, and was perfectly holy; and yet being in this form, was made both sin and a curse, that he might redeem his people both from sin, and from the curse of the law, by dying a death which denominated him accursed, of which the serpent was, an emblem: besides, this serpent was a fiery one; at least it looked like one of the fiery serpents, being of brass, which shone as though it burned in a furnace; and may be an emblem both of Christ's Father's wrath, which was poured out like fire upon him, and of his love to his people, which was like burning fire, the coals whereof gave a most vehement flame. Moreover, this serpent Moses made, and was ordered to make, was but "one", though the fiery serpents, with which the Israelites were bitten, were many; so there is but one Mediator between God and man; but one Saviour, in whom alone is salvation, and in no other, even Jesus Christ. To which may be added the "situation" in which this serpent was put: it was set by Moses on a pole; it was lifted up on high, that every one in the camp of Israel might see it; and may point out the ascension of Christ into heaven, and his exaltation at God's right hand there, as some think; or his being set up in the ministry of the word, and held forth and exalted there as the only Saviour of lost sinners; or rather his crucifixion, which is sometimes expressed by a lifting up, Joh 8:28. Once more, there is an agreement in the effect that followed upon the lifting up of the serpent; and which was the design of it, viz. the healing of such Israelites as were bitten by the fiery serpents, who looked to this: for as the Israelites were bitten by fiery serpents, with the poison of which they were infected, and were in danger of death, and to many of them their bitings were mortal; so men are poisoned with the venom of the old serpent the devil, by which they are subjected to a corporeal death, and are brought under a spiritual, or moral death, and are liable to an eternal one: and as these bitings were such as Moses could not cure; so the wounds of sin, through the old serpent, are such as cannot be healed by the law, moral or ceremonial, or by obedience to either; and as they were the Israelites who were convinced of their sin, and acknowledged it, and had a cure by looking to the brazen serpent; so such whom the Spirit of God convinces of sin, and to whom he gives the seeing eye of faith, these, through seeing, the Son, and looking to Jesus, as crucified and slain, receive healing by his stripes and wounds: and as those, who were ever so much bit and poisoned by the fiery serpents, or were at ever so great a distance from the pole, or had the weakest eye, yet if they could but discern the serpent on the pole, though it only appeared as a shining piece of brass, had a cure; so the greatest of sinners, and who are afar off from God, and all that is good, and who have faith but as a grain of mustard seed, or but glimmering view of Christ, of his glory, fulness, and suitableness, shall be saved by him. To add no more, this was done "in the wilderness": which may signify this world, Christ's coming into it, his crucifixion in it, and his going without the camp, bearing our reproach, or suffering without the gates of Jerusalem. It is certain, that the Jews had a notion that the brazen serpent was symbolical and figurative: Philo the Jew makes it to be a symbol of fortitude and temperance ^t; and the author of the apocryphal book of Wisdom ^u, calls it "a sign of salvation". They thought there was something mysterious in it: hence they say ^w,

"in four places it is said, "make thee", &c. In three places it is explained, viz. Gen 6:14, and one is not explained, Num 21:8, "make thee a fiery serpent", לא פירש, is not explained.''

And elsewhere ^x they ask,

"and could the serpent kill, or make alive? But at the time that Israel looked up, and served with their hearts their Father which is in heaven, they were healed; but if not, they were brought low.''

So that the look was not merely to the brazen serpent, but to God in heaven; yea, to the word of God, his essential Logos, as say the Targumists on Num 21:9. The Jerusalem Targum paraphrases the words thus:

"and Moses made a serpent of brass, and put it upon a high place, and whoever was bitten by the serpents, and lift up his face, in prayer, to his Father which is in heaven, and looked upon the serpent of brass, lived.''

And Jonathan ben Uzziel paraphrases them thus:

"and Moses made a serpent of brass, and put it upon a high place; and it was, when a serpent had bitten any man, and he looked to the serpent of brass, "and directed his heart", לשום מימרא דיי, "to the name of the word of the Lord", he lived.''

And this healing they understand not only of bodily healing, but of the healing of the soul: for they observe ^y, that

"as soon as they said, "we have sinned", immediately their iniquity was expiated; and they had the good news brought them "of the healing of the soul", as it is written, "make thee a seraph"; and he does not say a serpent; and this is it: "and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live", רפואת הנפש, "through the healing of the soul":''

yea, they compare the Messiah to a serpent; for so the Targum on Isa 14:29 paraphrases that passage:

"the Messiah shall come forth from Jesse's children's children; and his works shall be among you as a "flying serpent".''

And who else can be designed by the "other serpent of life" ^z, and the "holy serpent" ^a they speak of, in opposition to the evil serpent that seduced Eve? And it is well known, that נחש, "a serpent", and משיח, "Messiah", are numerically, or by gematry, the same; a way of interpretation, and explanation, often in use with the Jews. Now, as this serpent was lifted up on a pole on high, that every one that was bitten with the fiery serpent might look to it, and be healed;

even so must the son of man be lifted up; upon the cross, and die: the crucifixion and death of Christ were necessary, and must be, because of the decrees and purposes of God, by which he was foreordained thereunto, and by which determinate counsel he was delivered, taken, crucified, and slain; and because of his own engagements as a surety, laying himself under obligations in the council and covenant of peace, to suffer, and die, in the room of his people; and because of the prophecies in the Old Testament, and his own predictions, that so it should be; as also, that the antitype might answer the type; and particularly, that he might be a suitable object of faith for wounded sinners, sensible of sin, to look unto.

Gill: Joh 3:15

That whosoever believeth in him,.... Whether Jew or Gentile, a greater, or a lesser sinner, and of whatsoever state and condition, age or sex; and though ever so weak a believer, provided his faith, is of the right kind: not an historical or temporary one, a mere assent to the truth of things respecting his person, office, and work; but such a faith, by which a soul sees a glory, fulness, and suitableness in him as a Saviour; goes to him, ventures on him, commits itself to him, lays hold on him, and receives him, leans and relies upon him, and trusts in him, and lives upon him; and which is the faith of God's elect; a gift of his grace, and the operation of his Spirit; and which works by love, and is attended with the fruits of righteousness: now the end of Christ's crucifixion and death is, that such an one

should not perish; though he is in a lost and perishing condition in Adam, and by nature, and sees himself to be so, and comes to Christ as such; and though his frames and comforts are perishing, and he sometimes fears he shall be utterly lost; and though he is subject to slips and falls, and great spiritual decays; and shall perish as to the outward man by death; yet he shall never perish eternally, or be punished with everlasting destruction, as the wicked will:

but have eternal life; not by his works, but as the gift of God: and which he that truly believes; has already in the covenant of grace, in Christ his head, in faith and hope; and has the earnest and pledge of it, the Spirit of God; and the beginning of it, which is the knowledge of God in Christ; and shall hereafter possess it fully, and in person, to all eternity: even a life of perfect holiness and knowledge; a life of never ending pleasure; a life free from all the sorrows, distresses, and imperfections of this; and which will always continue.

Gill: Joh 3:16

For God so loved the world,.... The Persic version reads "men": but not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of God's special love, which is here designed, as appears from the instance and evidence of it, the gift of his Son: nor is Christ God's gift to every one; for to whomsoever he gives his Son, he gives all things freely with him; which is not the case of every man. Nor is human nature here intended, in opposition to, and distinction from, the angelic nature; for though God has showed a regard to fallen men, and not to fallen angels, and has provided a Saviour for the one, and not for the other; and Christ has assumed the nature of men, and not angels; yet not for the sake of all men, but the spiritual seed of Abraham; and besides, it will not be easily proved, that human nature is ever called the world: nor is the whole body of the chosen ones, as consisting of Jews and Gentiles, here designed; for though these are called the world, Joh 6:33; and are the objects of God's special love, and to them Christ is given, and they are brought to believe in him, and shall never perish, but shall be saved with an everlasting salvation; yet rather the Gentiles particularly, and God's elect among them, are meant; who are often called "the world", and "the whole world", and "the nations of the world", as distinct from the Jews; see Rom 11:12, compared with Mat 6:32. The Jews had the same distinction we have now, the church and the world; the former they took to themselves, and the latter they gave to all the nations around: hence we often meet with this distinction, Israel, and the nations of the world; on those words,

""let them bring forth their witness", that they may be justified, Isa 43:9 (say ^b the doctors) these are Israel; "or let them hear and say it is truth", these are "the nations of the world".''

And again ^c,

"the holy, blessed God said to Israel, when I judge Israel, I do not judge them as "the nations of the world":''

and so in a multitude of places: and it should be observed, that our Lord was now discoursing with a Jewish Rabbi, and that he is opposing a commonly received notion of theirs, that when the Messiah came, the Gentiles should have no benefit or advantage by him, only the Israelites; so far should they be from it, that, according to their sense, the most dreadful judgments, calamities, and curses, should befall them; yea, hell and eternal damnation.

"There is a place (they say ^d,) the name of which is "Hadrach", Zec 9:1. This is the King Messiah, who is, חד ורך, "sharp and tender"; sharp to "the nations", and tender to "Israel".''

And so of the "sun of righteousness", in Mal 4:2, they say ^e,

"there is healing for the Israelites in it: but the idolatrous nations shall be burnt by it.''

And that ^f.

"there is mercy for Israel, but judgment for the rest of the nations.''

And on those words in Isa 21:12, "the morning cometh", and also the night, they observe ^g,

"the morning is for the righteous, and the night for the wicked; the morning is for Israel, and the night for "the nations of the world".''

And again ^h,

"in the time to come, (the times of the Messiah,) the holy, blessed God will bring "darkness" upon "the nations", and will enlighten Israel, as it is said, Isa 60:2.''

Once more ⁱ,

"in the time to come, the holy, blessed God will bring the nations of the world, and will cast them into the midst of hell under the Israelites, as it is said, Isa 43:3.''

To which may be added that denunciation of theirs ^k.

"woe to the nations of the world, who perish, and they know not that they perish: in the time that the sanctuary was standing, the altar atoned for them; but now who shall atone for them?''

Now, in opposition to such a notion, our Lord addresses this Jew; and it is as if he had said, you Rabbins say, that when the Messiah comes, only the Israelites, the peculiar favourites of God, shall share in the blessings that come by, and with him; and that the Gentiles shall reap no advantage by him, being hated of God, and rejected of him: but I tell you, God has so loved the Gentiles, as well as the Jews,

that he gave his only begotten Son; to, and for them, as well as for the Jews; to be a covenant of the people, the Gentiles, the Saviour of them, and a sacrifice for them; a gift which is a sufficient evidence of his love to them; it being a large and comprehensive one, an irreversible and unspeakable one; no other than his own Son by nature, of the same essence, perfections, and glory with him; begotten by him in a way inconceivable and expressible by mortals; and his only begotten one; the object of his love and delight, and in whom he is ever well pleased; and yet, such is his love to the Gentiles, as well as Jews, that he has given him, in human nature, up, into the hands of men, and of justice, and to death itself:

that whosoever believeth in him, whether Jew or Gentile,

should not perish, but have everlasting life; See Gill on Joh 3:15.

Gill: Joh 3:17

For God sent not his Son into the world,.... God did send his Son into the world in the likeness of sinful flesh, being made of a woman, and made under the law; and which is an instance of his great love, and not of any disrespect to his Son, or of any inequality between them: but then this was not

to condemn the world; even any part of it, or any in it: not the Gentiles, as the Jews thought he would; for though God had suffered them to walk in their own ways, and had winked at, or overlooked the times of their ignorance, and had sent no prophet unto them, nor made any revelation of his will, or any discovery of his special grace unto them; yet he sent his Son now, not to destroy them for their idolatry, and wickedness, but to be the Saviour of them: nor the Jews; for as impenitent and unbelieving, and as wicked as they were, he did not accuse them to the Father, nor judge and condemn them; he was to come again in power and great glory, when he would take vengeance on them, and cause wrath to come upon them to the uttermost, for their disbelief and rejection of him; but this was not his business now: nor the wicked of the world in general; to judge, and condemn them, will be his work, when he comes a second time, in the day God has appointed to judge the world in righteousness.

But the end of his mission, and first coming is,

that the world through him might be saved; even the world of the elect in general, whom God determined to save, and has chosen, to obtain salvation by Jesus Christ, and has appointed Christ to be the salvation of; and who being sent, came into the world to seek and save them; and his chosen people among the Gentiles in particular: wherefore he is said to be God's salvation to the ends of the earth: and all the ends of the earth are called upon to look unto him, and be saved by him, Isa 49:6.

Gill: Joh 3:18

He that believeth on him is not condemned,.... Whether Jew or Gentile, because a believer is openly in Christ; and there is no condemnation to those that are in him: and though the sentence of death passed upon all in Adam, and judgment came upon all men to condemnation in him; yet this sentence being executed on Christ, the surety of his people, who has been condemned to death, and has suffered it in their stead, his death is a security to them from all condemnation: and they are delivered by him from the curse and condemnation of the law: and having in conversion openly passed from death to life, they shall never enter into condemnation; and this is the happy case of every one that believes in Christ:

but he that believeth not is condemned already. The Persic version renders it, "from the beginning"; he remains under the sentence of condemnation passed in Adam upon him; the law accuses him, and pronounces him guilty before God; he is under the curse of it, and it is a ministration of condemnation and death to him; nor has he any thing to secure him from its charge, curse, and condemnation: this must be understood of one that is a final unbeliever, or that lives, and dies, in a state of impenitence, and unbelief:

because he hath not believed in the name of the only begotten Son of God; whom God has sent to be the Saviour of lost sinners, and to deliver them from wrath to come; and there is no other name but his, whereby men can be saved; so that such that do not believe in him, must be damned.

Gill: Joh 3:19

And this is the condemnation,.... Of him that believes not in Christ; that is, this is the matter and cause of his condemnation, and by which it is aggravated, and appears to be just:

that light is come into the world: by which is meant, not natural or corporeal light; though natural darkness is, by some, preferred to this, being more convenient for their evil works; as by thieves, murderers, and adulterers: nor is the light of nature designed, with which every man is enlightened that comes into the world; which, though but a dim light, might be of more use, and service, than it is; and is often rejected, and rebelled against, by wicked men, and which will be the condemnation of the Heathen world: but rather the light of divine revelation, both in the law of God, and Gospel of Christ; especially the latter is here intended; and which, though so great a favour to fallen men, is despised, and denied by the sons of darkness: though it may be best of all to understand it of Christ himself, the light of the world, and who is come a light into it; see Joh 8:12, who may be called "light", because he has set revelation in its clearest and fullest light; he has declared the whole mind, and will of God concerning the affair of divine worship, and the business of salvation: grace, and truth, are come by him; the doctrines of grace, and the truths of the Gospel, are most clearly brought to light by him; the types, and shadows of the law are removed; and the promises, and the prophecies of the Old Testament, are most largely expounded by him, and most perfectly fulfilled in him: and besides; he is the author and giver of the light of grace, by which men see themselves to be what they are, lost and undone sinners; and see him to be the only able, willing, suitable, sufficient, and complete Saviour: and he it is that now gives the saints the glimpse of glory they have, and will be the light of the new Jerusalem, and the everlasting light of his people hereafter. He, by his incarnation, may be said to "come into the world" in general, which was made by him, as God; and as he was in it, as man; though he was not known by it as the God-man, Mediator, and Messiah: and particularly he came into the Jewish world, where he was born, brought up, conversed, lived, and died; and into the Gentile world, by the ministry of his apostles, whom he; sent into all the world, to preach the Gospel to every creature, and spread the glorious light of it in every place:

and men loved darkness rather than light: the Jews, the greater part of them, preferred the darkness of the ceremonial law, and the Mosaic dispensation, and even the traditions of their elders, before the clear Gospel revelation made by Christ Jesus; and the Gentiles also, for the most part, chose rather to continue in their Heathenish ignorance, and idolatry, and to walk in their own ways, and in the vanity of their minds, than to embrace Christ, and his Gospel, and submit to his ordinances, and appointments; and the generality of men, to this day, love their natural darkness, and choose to walk in it, and to have fellowship with the works of darkness, and delight in the company of the children of darkness, rather than follow Christ, the light of the world; receive his Gospel, and walk in his ways, in fellowship with his saints: the reason of all this is,

because their deeds were evil; which they chose not to relinquish; and Christ, his Gospel and ordinances are contrary to them; for the doctrine of the grace of God, which has appeared, and shone out in great lustre, and splendour, in the world, teaches men to deny ungodliness, and worldly lusts; and therefore it is hated, and rejected, by men.

Gill: Joh 3:20

For every one that doth evil, hateth the light,.... Every man, the series of whose life and conversation is evil, hates Christ and his Gospel, cause they make manifest his evil deeds, convict him of them, and rebuke him for them:

neither cometh to the light; to hear Christ preach, or preached; to attend on the Gospel ministration and means of grace:

lest his deeds should be reproved; or discovered, and made manifest, and he be brought to shame, and laid under blame, and advised to part with them, which he cares not to do; see Eph 5:11.

Gill: Joh 3:21

But he that doth truth,.... That which is true, right and good: "he whose work is just", as the Ethiopic version renders it; or, "he that does that which is right", so the Persic; that which is according to the will of God, and from a principle of love to him, and with a view to his glory:

cometh to the light; to Christ, and to his word, and ordinances:

that his deeds may be made manifest; being brought to the light, to the test, and standard, whether they, are right, or wrong; and that it may appear,

that they are wrought in God; or "by God"; by his assistance, and gracious influence, without which men can do nothing; for it is God that works in them both to will and to do: or, "according to God", as others render it; according to the will of God, both for matter and manner: or "for God", as the Ethiopic version renders it; for the glory of God, which ought to be the aim, and end of every action. The Persic version reads the whole thus, "that the work which is between God and him may be known"; that such deeds may be discovered, which are only known to God and himself.

Gill: Joh 3:22

After these things,.... After Christ's coming to Jerusalem, at the feast of the passover, with his disciples, and driving the buyers and sellers from the temple, and doing the miracles he did there, upon which many believed on him; and after the long discourse he had with Nicodemus, concerning regeneration, and other things:

came Jesus and his disciples, into the land of Judea; or "into Judea the country", having been in Jerusalem, the city part or chief city in Judea; so that the country is distinguished from, and opposed to the city. And thus, a countryman, and a Jerusalemite, or citizen of Jerusalem, are distinguished ^l;

"if, הקרתני, "a countryman", (one that lives in the country any where in the land of Israel out of Jerusalem ^m,) receives a field, מירושלמי, "from a man of Jerusalem", the second tithes belong to the Jerusalemite; but the wise men say, the countryman may bring them up, and eat them at Jerusalem.''

Or, it may be, because that Jerusalem was part of it in the tribe of Benjamin, and the other in the tribe of Judah; therefore, when Christ, and his disciples, left Jerusalem, they might more properly be said to come into the land of Judea. Indeed, it is commonly said by the Jews ⁿ, that Jerusalem was not divided among the tribes, and that it did not belong to any tribe; and if so, then with greater propriety still might Christ be said to come into the land of Judea, when he departed from Jerusalem; unless it should be thought, that he went into Galilee, and after that came into the land of Judea; so Nonnus:

and there he tarried with them: with his disciples, as Nonnus; and with the inhabitants of those parts: he made a longer stay here than at Jerusalem, having more work to do here, and being more delighted with the plainness and simplicity of the country people; or "he conversed" with them, as the Syriac version renders it; he exercised, and employed himself among them, as the Greek word used signifies: he went about from village to village, doing good, healing diseases, and preaching the Gospel which was made useful to many:

and baptized; not he himself, but his disciples, by his orders, and in his name; see Joh 4:2; whereby he gave fresh countenance and sanction to the ordinance of water baptism, administering it to others, as well as submitting to it himself.

Gill: Joh 3:23

And John also was baptizing in Aenon,.... The Syriac and Persic versions call it "Ain", or "In you", the fountain of the dove; and the Arabic version reads it, the fountain of "Nun": and whether it was a town, or river, it seems to have its name from a fountain near it, or that itself was one, where was an abundance of water, as the text shows. There is a city of this name in the Septuagint version of Jos 15:61, and mention is made of Hazerenon in Num 34:9, but neither of them seem to be the same with this; but be it where, and what it will, it was

near to Salim; and where that was, is as difficult to know as the other, some take it to be Shalem, a city of Shechem, mentioned in Gen 33:18, but that is not the same name with this; and besides was in Samaria; and indeed is by some there thought not to be the proper name of any place. Others are of opinion, that it is the same with Shalim in 1Sa 9:4, though it seems rather to be the place which Arias Montanus calls ^o "Salim juxta torrentem", Salim by the brook; and which he places in the tribe of Issachar: and might be so called, either because it was near this Aenon, and may be the brook, or river intended, by which it was; or because it was not far from the place where the two rivers, Jabbok and Jordan, met; and so the Jewish maps place near Jordan, in the tribe of Manasseh, bordering on the tribe of Issachar, a Shalem, and by it Ain-yon. And the Septuagint in Jos 19:22 mention "Salim by the sea", as in the tribe of Issachar. There is a passage in the Talmud ^p, which, whether it has any regard to this Aenon, and Salim, I leave to be considered:

"the wine of Ogedoth, why is it forbidden? because of the village Pegesh; and that of Borgetha, because of the Saracene palace; and of Ain-Cushith, because of the village Salem.''

Nonnus here calls Aenon, a place of deep waters; and Salim he reads Salem; and so some copies. Aenon, where John baptized, according to Jerom ^q, was eight miles from Scythopolis, to the south, and was near Salim and Jordan; and he makes Salim to be at the same distance from Scythopolis. However, John was baptizing in these parts, at the same time that Christ was teaching and baptizing: he did not leave off on that account. This was the work he was sent to do, and which he continued in as long as he had his liberty; and be chose this place,

because there was much water there; or "many waters"; not little purling streams, and rivulets; but, as Nonnus renders it, abundance of water; or a multitude of it, as in the Arabic version; see Rev 1:15 and the Septuagint in Psa 78:16, and what was sufficient to immerse the whole body in, as Calvin, Aretius, Piscator, and Grotius, on the place, observe; and which was agreeable not only to: the practice of the Jews, who used dipping in their baptisms, and purifications, as Musculus and Lightfoot assert; but to John's method and practice elsewhere:

and they came, and were baptized. The Ethiopic version renders it, "they came to him", that is, to John, "and he baptized them"; as the Persic version adds, "there", in Aenon, near Salim, in the much water there: it may be understood of the people coming both to John and Christ, and of their being baptized by them; though it seems rather to be said of John; and so Nonnus paraphrases it.

Gill: Joh 3:24

For John was not yet cast into prison. As he afterwards was by Herod, for the sake of Herodias, because he reproved Herod for taking her to be his wife, when she was wife to his brother Philip; see Mat 14:3; and this circumstance shows, that these things were done before that journey of Christ into Galilee, mentioned in Mat 4:12.

Gill: Joh 3:25

Then there arose a question,.... A dispute, or controversy, occasioned by the baptism, of John and Christ:

between some of John's disciples, and the Jews. The Syriac and Persic versions read, "between one of John's disciples, and a certain Jew"; and Nonnus renders it, "with an Hebrew man"; and so the Alexandrian manuscript; many others read, "with a Jew": the contention between them was

about purifying; either about the ceremonial purifications, and ablutions commanded in the law of Moses; or concerning the various washings of persons, and vessels, according to the traditions of the elders, which the Jews in common were very tenacious of; and which they thought were brought into neglect, and contempt, by the baptism of John: and this seems to have been occasioned by the baptism of Christ; which the Jew might improve against the disciple of John, and urge, that since another, besides his master, had set up baptizing, who could tell which was most right and safest to follow? and therefore it would have been much better, if no such rite at all had been used by any, but that the purifications required by the law of Moses, and by their elders, had been strictly and solely attended to.

Gill: Joh 3:26

And they came unto John,.... The Persic version reads, "he came unto John"; that disciple that had the controversy with the Jew about purifying, who not knowing well how to answer him, and which might be the case of more, applied to John:

and said unto him, Rabbi; or "master"; or, "our master"; as the Syriac and Persic versions read, which was a title of great respect, and reverence, and much in use in those times; See Gill on Mat 23:7, Mat 23:8. The Arabic version joins this word to the following clause, and applies it to Christ, rendering it thus, "the master that was with thee beyond Jordan"; which is making them to speak more honourably of Christ than they intended; for though they speak very respectfully to John, yet with much disdain and neglect of Christ; not so much as mentioning his name, or using any term of honour or respect; only saying,

he that was with thee beyond Jordan; namely, at Bethabara; who came from Galilee to Jordan, unto John, to be baptized by him, and who was baptized by him; and for some little time continued with him, and attended on his ministry; and as they thought, was a disciple of John's:

to whom thou bearest witness; that he was before him, and to be preferred unto him; and that he was the Lamb of God, and even the Son of God; suggesting, that by this testimony of his, Christ had gained all the credit and reputation he had; and that therefore he had done a wrong thing in enlarging so much in the praise and commendation of him:

behold the same baptizeth; takes upon him to administer the ordinance of baptism; at least gives orders to administer it; which John's disciples thought was the proper, and peculiar business of their master; and therefore speak of this as an intrusion into his office, and an entering into his province; and an assuming that which only belonged to him: and what gave still more uneasiness, and increased the complaint, was,

and all men come to him; that is, "many", as the Syriac and Persic versions render it, even more than came to John; see Joh 4:1. Large multitudes from all parts flocked to hear Christ preach, and great numbers were made disciples by him, and then baptized. That he should baptize, gave them great offence; and that he was so followed, raised their envy; and his being so near to John, might add to their uneasiness. It is a rule with the Jews, that

"it is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel.''

And they say, that

"a disciple that teaches before, or in the presence of his master, is guilty of death ^r.''

Gill: Joh 3:27

John answered and said,.... The Syriac and Arabic versions add, "to them"; the answer being made to the disciples of John, who came to him with their complaint:

a man can receive nothing; the Syriac and Persic versions add, "of his own will": some understand this of Christ, as man, who did not take upon him the character of the Messiah, nor the office of a Mediator, nor the honour of it of himself; and who received the gifts and graces of the Spirit of God, without measure, and had his success in his work from above: and indeed, it is true of both Christ, and John; for as Christ, so John received his office, and honour, as the harbinger and forerunner of Christ, and all his gifts qualifying for it, and his success in it, not of himself, but of God: and since therefore the superior office, and honour, and usefulness of the one above the other, were according to the sovereign will of God, there was no room for complaint, murmuring, and envy; but there ought to be contentment and pleasure in the wise disposition of things by God. Yea, this is true of every man, who has nothing of his own; and whatever he has in nature, providence and grace, is a gift to him; and all he enjoys is in a way of receiving: nor can he receive it,

except it be given him from heaven; from God who dwells there; See Gill on Mat 21:25; who is the author and donor of every gift, temporal, spiritual, and eternal; particularly he cannot perceive, and discern spiritual things, nor receive Gospel truths; as it appeared to John his disciples could not, unless spiritual light is given from above; and such a favour is bestowed, as to know the mysteries of the kingdom of heaven: and therefore, for every office, whether of a superior, or inferior kind, and for every degree of honour, and for whatsoever blessing and gift, whether for soul or body, for time, or for eternity, men ought to be thankful, and not glory in them, as though they had not received them; nor is there any reason to murmur against God, or envy one another, as these disciples did.

Gill: Joh 3:28

Ye yourselves bear me witness,.... In what they now said, and referred to, in describing Christ, as he to whom John bore witness; and he appeals to them for what he said in their presence, and before all the people in that testimony:

that I said I am not the Christ; see Joh 1:19; wherefore, if he, who is the Christ, is now come, and teaches, and baptizes, and has the greatest number of followers, it is not to be wondered at; and much less to be envied; but rather to be rejoiced at. For John, by repeating what he had before said, that he was not the Christ, suggests, that Jesus was; and therefore was superior to him in office, honour, and usefulness, who was only his harbinger and forerunner, as follows:

but I am sent before him; to prepare his way, to make straight his paths, to proclaim his coming, and kingdom, being at hand; and that the expectations of men may be raised, and they may be ready to receive him when come: and hereby the end of John's office, and ministry, had its accomplishment. The Ethiopic version adds, "to preach him".

Gill: Joh 3:29

He that hath the bride,.... By whom particular persons seem here to be meant, who were called, converted, and brought to Christ, and were made his disciples, and baptized, and so were openly espoused unto him; though sometimes it designs a particular church of Christ, and even the whole general assembly, and church of the firstborn, whose names are written in heaven; all the elect of. God, whether among Jews, or Gentiles; see 2Co 11:2. These Christ has in a conjugal relation; and he came, and comes to have them after this manner: he saw them in his Father's purposes, and decrees, in all the glory he meant to bring them to; and loved them, and desired them of his Father, as his spouse, who gave them to him, as such; and he betrothed them to himself for ever; and in time he sends his ministering servants with his Gospel, to engage and betroth them to him; and by the power of his grace, he makes them willing to give up themselves to him; which is the open espousal of them; and at the last day, when the number of the elect are completed, the marriage of the Lamb will be publicly solemnized, and a marriage supper will be made; and all that are called, and ready, will enter into the marriage chamber, and share in the joys, and pleasures of that day: thus by virtue of the Father's gift, Christ has them now as his own property, as his portion, his jewels, his bride, and wife; and by, and through his great love to them, he has them not only in his arms, from whence they can never be plucked; but in his heart, where they are set as a seal; and by virtue of this love, they are united to him, become one with him, are members of his body, flesh, and bones; and are one spirit with him, and nothing can be able to separate them; and he will have them all with, him to all eternity, to be where he is, and behold his glory: and now, he that has the bride in this sense,

is the bridegroom; and such is Christ; see Mat 9:15; and he acts, and behaves, as such; he loves the saints, as a bridegroom loves his bride, with a love prior to theirs; with a love of complacency and delight, which is single, chaste, and inviolable; free, and sovereign, wonderful, unchangeable, and from everlasting to everlasting: he sympathises with them in all their adversities, and afflictions; he nourishes, and cherishes them, and provides everything for them, for food, and clothing, for refreshment and protection; and interests them in all he has: and an amazing instance of grace this is, that such who are no better than others, children of wrath by nature; exceeding great sinners, guilty, and filthy; bankrupts, and beggars on the dunghill; and yet are taken into so near a relation to him; who is in the form of God, and equal to him, the brightness of his glory, and the express image of his person, the Son of God, in whom all the fulness of the Godhead dwells; the King of kings, and Lord of lords. And this being the case, John suggests, that by these persons following Christ, and giving up themselves to him, it appeared that he was the bridegroom; and to whom should they betake themselves but to him? Nor did it become him, or any other, to seek to draw them from him; nor should any envy his enjoyment of them, since they were his in so peculiar a sense, and in so near a relation:

but the friend of the bridegroom; meaning himself: and such is every true minister of the Gospel; he is a lover of Christ, a friend to his interest, and seeks by all means to promote it, and to bring souls unto him. The allusion is to a custom among the Jews, who, at their marriages, used to have persons both on the side of the bride, and of the bridegroom, as companions that attended each, and were called their friends; see Jdg 14:20. Such an one is called by the Rabbins, שושבין; and this word is interpreted by אוהב, "a lover", or "friend", the same as here; and by רעהו, "his" (the bridegroom's) "friend" in the time of his marriage ^s. There were two of these, one for the bride, and another for the bridegroom; for so it is said ^t, formerly they appointed two שושבינין,

""friends", one for him (the bridegroom), and one for her (the bride), that they might minister to the bridegroom, and do all things at their entrance into the marriage chamber. --And formerly, these friends slept where the bridegroom and bride slept.''

And so as John is here represented as the friend of Christ, the bridegroom of the church; the Jews speak of Moses as the friend of God, the bridegroom of the people of Israel. So one of their writers ^u, having delivered a parable concerning a certain king going into a far country, and leaving his espoused wife with his maid-servants, who raising an evil report on her, his friend tore in pieces the matrimonial contract, thus applies it:

"the king, this is the holy, blessed God; the maidens, these are the mixed multitude; and השושבין, "the friend", this is Moses; and the spouse of the holy, blessed God is Israel.''

The Jews say ^w, that Michael and Gabriel were the שושבנין, "bridal friends" to the first Adam.

Which standeth; the phrase may be seen in the above parable of the Jewish writer ^x referred to, עמד שושבינה, "his friend standeth": this was the posture of servants, and is fitly applied to John, who was the harbinger of Christ, and judged himself unworthy to bear his shoes; and well agrees with the ministers of the Gospel, who stand before Christ, wait upon him, and minister in his name, and are the servants of the churches for his sake:

and heareth him; hearkens to his words; observes, and obeys them; hears his voice, so as to understand it, and distinguish it from another's; and hears it with delight and pleasure, as every true friend of Christ does his Gospel, which is his voice, and is a joyful sound; and so

rejoiceth greatly because of the bridegroom's voice: such an one rejoices at the sight of his person, and in communion with him; he rejoices at the sound of his voice; and is delighted to hear him in the ministry of the word, calling to one, and to another, to come unto him, and causing them to believe in him, and give up themselves to him.

This my joy therefore is fulfilled; in Christ, he being come in person, and his voice heard in the land of Judea, and multitudes of souls flocking to him, who believing in him, were baptized; than which nothing could be a greater pleasure to John, or to any Gospel minister. This was the accomplishment and perfection of his joy, which carried it to its utmost height: this was what he wished for; and now he had the desire of his heart. It was usual for the friend of the bridegroom to carry provisions with him, and eat and drink with the bridegroom, and rejoice with him; and this rejoicing was mutual. Hence those words,

"give me שושביני, "my friend", that I may rejoice with him:''

the gloss upon it is,

"and eat at his marriage, even as he also rejoiced, and ate at my marriage ^y.''

To this rejoicing the allusion is here.

Gill: Joh 3:30

He must increase,.... Not in stature of body, or in wisdom and understanding of mind, as man, he being come to maturity in these things already; but in fame, credit, and reputation among men; as he afterwards did in the land of Judea, by reason of his miracles and doctrines; and after that among the Gentiles, through the publication of his Gospel; and will more and more in the latter day, when he, and he alone, shall be exalted: and he must increase in the ministry of his word, which was published by him, and his disciples, throughout all the cities of Israel; and which, after his resurrection and ascension, grew and increased mightily, notwithstanding the opposition made unto it both by their civil and ecclesiastical rulers; and which, by the means of his apostles, was spread throughout the Gentile world, and will hereafter cover the earth, as the waters do the sea: and also in his kingdom and interest, which at first were very small, like a grain of mustard seed, or like a little stone cut out of the mountain without hands; but in process of time grew exceedingly, and will, ere long, till the face of the whole earth; for the kingdoms of this world will become the kingdoms of our Lord, and of his Christ; and his dominion shall be from sea to sea, and from the river to the ends of the earth; and of the increase of it there shall be no end. And so likewise in the number of his followers, which at first were but few in Judea, but afterwards greatly increased, and especially among the Gentiles; and will be very numerous in the latter day glory, when the nation of the Jews will be born at once, and the fulness and forces of the Gentiles are brought in:

but I must decrease; as he did in his esteem among the people; see Joh 5:3; and in his work and office, which were now come to an end, Christ, whose forerunner he was, being come; and quickly after this he was put into prison, and there put to death.

Gill: Joh 3:31

He that cometh from above,.... Meaning Christ; not that he brought his human nature with him from heaven, or that that is of a celestial nature; but he came from heaven in his divine person, not by change of place, he being God immense and infinite, but by assumption of human nature; which he took upon him, in order to do in it his Father's will, and the work of our salvation.

Is above all; above John, before whom he was preferred, for he was before him; above the prophets of the Old Testament, and even above Moses, the chief of them; yea, above all the angels in heaven, being God over all, blessed for ever: wherefore all glory is to be given him; no honour is to be envied him, or detracted from him.

He that is of the earth; as John was, and all mankind are, being descended from Adam, who was, made of the dust of the earth; and who dwell in houses of clay, and in earthly tabernacles, which are at last resolved into their original dust:

is earthly; of an earthly nature, frame, temper, and disposition; see Joh 3:6. Men naturally mind earthly things; and it is owing to the Spirit and grace of God, if they mind and savour spiritual things, or have their affections set on things above, or their conversation in heaven; and even such, at times, find that their souls cleave unto the dust, and are hankering after the things of the earth:

and speaketh of the earth; of earthly things, as in Joh 3:12; and indeed of heavenly things, in an earthly manner, in a low way, and by similes and comparisons taken from the things of the earth; not being able to speak of celestial things, as in their own nature, and in that sublime way the subject requires: but

he that cometh from heaven is above all; men and angels, in the dignity of his person; and all prophets and teachers, in the excellency of his doctrine, and manner of delivering it: and therefore it is not to be wondered at, that he should be followed as he is; but rather it should seem marvellous, that he has no more followers than he has; in the Apocrypha:

"For like as the ground is given unto the wood, and the sea to his floods: even so they that dwell upon the earth may understand nothing but that which is upon the earth: and he that dwelleth above the heavens may only understand the things that are above the height of the heavens.'' (2 Esdras 4:21)

Gill: Joh 3:32

And what he hath seen and heard,.... Of the Father, of his mind and will, of his purposes and promises, of his love, grace, and mercy, in the council and covenant of peace, lying in his bosom, and being privy to all his secrets. The phrases express the clear and perfect knowledge Christ has of all truths and doctrines; he having all the treasures of wisdom and knowledge in him.

That he testifieth; fully, freely, and faithfully; withholds nothing, but declares the whole counsel of God; and is deservedly called the faithful witness, Rev 1:5.

And no man receiveth his testimony; though it was the testimony of God, which is greater than that of man; yet few, and which were next to none at all, gave any heed or credit to it; few or none among the Jews, or among the disciples of John, or even among those that followed Christ. John, and his disciples, widely differed; they thought that all men came to Christ, and believed in him; and John thought few or none, in comparison of the numbers he could have wished, did: and indeed, no one person can receive the testimony of Christ, and believe in him, unless it be given him from above, by the grace of God: for the natural man receives not divine and spiritual things; see Joh 3:11.

Gill: Joh 3:33

He that hath received his testimony,.... For there was here and there one that did, who believed in him as the Messiah, and embraced his Gospel, and submitted to his ordinances, and truly and sincerely followed him: and for the encouragement of such, it is said,

hath set to his seal that God is true; faithful in fulfilling the promises he has made concerning the Messiah, and his coming: he firmly believes that God is true to every word of his, and will make good every promise; and this he seals, ratifies, and confirms by his embracing the testimony of Christ; whereas, on the contrary, he that believes not makes God a liar, than which, nothing can be more reproachful to him, 1Jo 5:10. The Jews have a saying ^z that "the seal of the blessed God is truth". The Arabic version renders it, "he is already sealed, because God is true"; and the Ethiopic version, "God hath sealed him, because he is true"; namely, with his holy Spirit; see 2Co 1:22.

Gill: Joh 3:34

For he whom God hath sent,.... Still meaning Christ, who was sent in human nature, in the likeness of sinful flesh, in the fulness of time; to be the Saviour of the world, of that which was lost, of the chief of sinners; and to preach the glad tidings of the Gospel, which is more especially here designed; and for which he was abundantly qualified by the Spirit of God, with which he was anointed:

speaketh the words of God; the words which God gave unto him; the doctrines of grace; the word of truth; the word of faith; the word of righteousness; the word of reconciliation; the words of salvation and eternal life; the whole mind and will of God; and whatever he spoke were as true as the oracles of God, and were such.

For God giveth not the Spirit by measure unto him, as he did to the prophets of the Old Testament, and to the apostles of the New; and to the ordinary ministers of the word, who have gifts differing one from another; to one is given one gift of the Spirit; and to another, another gift, as the Spirit pleaseth; and to everyone is given grace, or gifts of grace, according to the measure of the gift of Christ, Eph 4:7. To which agrees what the Jews say ^a of the Holy Spirit, and his gifts.

"Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, במדה, "in measure".--Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, but במשקל, "in weight".''

But the Lord Jesus has every, gift of the Spirit, and the fulness of grace in him: he is anointed with the oil of gladness, with the Holy Ghost above his fellows; and has an immeasurable unction of the holy one; which, like the precious oil poured on Aaron, descends from him to the members of his body.

Gill: Joh 3:35

The Father loveth the Son,.... There is such a relation as that of Father and Son subsisting between the first and second persons in the Trinity; which is not by constitution and appointment: or arbitrary, arising from, and depending on the will of the first, but is natural and necessary; the second person being begotten by the first, and is of the same nature, and equally a divine person: and which relation is the foundation of the distinction of their persons; and which existed from all eternity, and co-existed with their being and essence; and is what no other stand in, angels or men, in such sense as the second person does; and is not to be conceived of, expressed and explained by us: and from this relation arises love; hence, the Son of the Father is his dear Son, the Son of his love; as he must needs be, since he is of the same nature, has the same perfections he has, and is the brightness of his glory, and the express image of his person: and hence he continues to love him in every form and appearance of his; in every office he sustains; in every state and condition into which he comes: he delighted in him as his elect, as chosen and appointed by him to be the Saviour of his people; he took pleasure in him as the surety of them, and when he saw him engaging as such, and declaring it was his heart to do his will, and work out their salvation; he loved him when he appeared in human nature, the form of a servant; and in his state of humiliation, more than once he declared, by a voice from heaven, that he was his beloved Son, and particularly at his baptism: and indeed, as in that, so in every thing else, he always did the things that pleased him; he loved him when he laid down his life for the sheep: when he was bruised, and his soul made an offering for sin; he loved him when on the cross, and even when he hid his face from him; when lay in the grave he left him not, nor would he suffer him to see corruption; he raised him front the dead, and gave him glory; exalted him, and received him into heaven with a welcome, and placed him at his right hand; and now looks with pleasure upon him, upon his person, his sacrifice, blood, and righteousness: and this love is a love of complacency and delight, and is from everlasting to everlasting; the evidence of which lows,

and hath given all things into his hand; or "by his hand"; as the doctrines of the Gospel, the gifts of the Spirit, grace, and glory: or rather, "into his hand"; with which he, being the Son of God, a divine person, is fit to be entrusted, which otherwise he would not be: παντα, "all", includes "all persons"; all the angels, the good angels which are chosen in him, and he is the head of; and by whom they are confirmed in the state they are: and who are at his command and beck, and minister to him and his. The evil angels, though they have broke away from God, and rebelled against him, yet are, in some sense, in the hands of Christ, and under his power: as appears by his dispossessing them from the bodies of men on earth, his spoiling them on the cross, and triumphing over them in his ascension to heaven, and by his binding Satan a thousand years. All men are given to him; the elect in a special sense, as his bride and spouse, as his children, and as his sheep; hence, he died for them, and effectually calls them, and brings them to himself; and they shall never perish, or be plucked out of his hands, but shall have eternal life. And wicked men are, in a sense, given to him; their wrath he restrains, and makes it to praise him; he rules then with a rod of iron, and breaks them in pieces as a potter's vessel. And "all things" also are given into his hands; all temporal things, the things of nature and providence; the light of nature, and all the gifts and attainments of it; all the good things of the world, and which are wisdom's left hand blessings; and Christ disposes of them to his people in mercy, and as covenant ones: all spiritual things are in his hands; all the gifts of the Spirit, and the fulness of all grace, sanctifying, justifying, pardoning, adopting, and persevering grace; all the promises and blessings of the covenant; the government of the church, and the judgment of the world; all power, both in heaven and in earth; the salvation of the elect, and their eternal inheritance, happiness, and glory. For all which, creature, angels or men, are fit, only the Son of God.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 3:1

¹ sn See the note on Pharisees in 1:24.

² tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

NET Notes: Joh 3:2

¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

² tn Or “during the night.”

sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

³ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

NET Notes: Joh 3:3

¹ tn Grk “answered and said to him.”

² tn Grk “Truly, truly, I say to you.”

³ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

⁴ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

NET Notes: Joh 3:4

¹ tn The grammatical structure of the question in Greek presupposes a negative reply.

NET Notes: Joh 3:5

¹ tn Grk “Truly, truly, I say to you.”

² tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

NET Notes: Joh 3:6

¹ sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.

NET Notes: Joh 3:7

¹ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

² tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

NET Notes: Joh 3:8

¹ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

² sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

NET Notes: Joh 3:9

¹ tn Grk “Nicodemus answered and said to him.”

² sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

NET Notes: Joh 3:10

¹ tn Grk “Jesus answered and said to him.”

² sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

NET Notes: Joh 3:11

¹ tn Grk “Truly, truly, I say to you.”

² tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

³ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

⁴ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

NET Notes: Joh 3:12

¹ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

² sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.

NET Notes: Joh 3:13

¹ tn Grk “And no one.”

² sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.

³ tc Most witnesses, including a few important ones (A^[*^] Θ Ψ 050 Ë^1,13 Ï latt sy^c,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e sy^c), or “the one who is from heaven” (0141 pc sy^s). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì^66,75 א B L T W^s 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that ὁ ὤν is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular οὐρανός is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that ὁ ὢν ἐν τῷ οὐρανῷ is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist’s purposes: If he intended v. 13 to be his own comments rather than Jesus’ statement, his switch back to Jesus’ words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading “who is in heaven” thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, “The Text of John 3:13,” GTJ 6 (1985): 49-66.

sn See the note on the title Son of Man in 1:51.

NET Notes: Joh 3:14

¹ tn Grk “And just as.”

² sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

³ sn An allusion to Num 21:5-9.

⁴ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

NET Notes: Joh 3:15

¹ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

sn Some interpreters extend the quotation of Jesus’ words through v. 21.

NET Notes: Joh 3:16

¹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

² tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

⁴ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

NET Notes: Joh 3:17

¹ sn That is, “to judge the world to be guilty and liable to punishment.”

NET Notes: Joh 3:18

¹ tn Grk “judged.”

² tn Grk “judged.”

³ tn See the note on the term “one and only” in 3:16.

NET Notes: Joh 3:19

¹ tn Or “this is the reason for God judging,” or “this is how judgment works.”

² tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

NET Notes: Joh 3:21

¹ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

NET Notes: Joh 3:22

¹ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

NET Notes: Joh 3:23

¹ sn John refers to John the Baptist.

² tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

³ tn Or “people were continually coming.”

⁴ tn The words “to him” are not in the Greek text, but are implied.

NET Notes: Joh 3:24

¹ sn This is a parenthetical note by the author.

NET Notes: Joh 3:25

¹ tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì⁶⁶ א* Θ Ë^1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì⁷⁵ א² A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).

tn Or “a certain Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” If the emphasis is simply on the individual’s origin, “Judean” would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so “Jew” has been retained in the translation here.

² tn Or “ceremonial cleansing,” or “purification.”

sn What was the controversy concerning ceremonial washing? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19-34 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here – it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born “from above” (3:3). Note that John the Baptist describes Jesus as “the one who comes from heaven” in 3:31 (ἄνωθεν [anwqen], the same word as in 3:3). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing (3:25), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6, put there for “Jewish ceremonial washing.” This section ultimately culminates and concludes ideas begun in chap. 2 and continued in chap. 3. Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4, Luke 3:3). Possibly what the Jew(s) reported to John’s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John’s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John’s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John’s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn’t the issue though, and John the Baptist knew that because he didn’t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27-36. In 3:27-30 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because “heaven” had ordained it to be so (v. 27). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in John 1.) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom’s joy (v. 29). John was completely content in his own position as forerunner and preparer of the way.

NET Notes: Joh 3:26

¹ tn “River” is not in the Greek text but is supplied for clarity.

NET Notes: Joh 3:27

¹ tn Grk “answered and said.”

NET Notes: Joh 3:28

¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

NET Notes: Joh 3:29

¹ tn Grk “rejoices with joy” (an idiom).

² tn Grk “Therefore this my joy is fulfilled.”

NET Notes: Joh 3:30

¹ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

NET Notes: Joh 3:31

¹ tn Or “is above all.”

² tn Grk “speaks from the earth.”

³ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

⁴ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

tn Or “is above all.”

NET Notes: Joh 3:33

¹ tn Or “is true.”

NET Notes: Joh 3:34

¹ tn That is, Christ.

² tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

NET Notes: Joh 3:35

¹ tn Grk “has given all things into his hand” (an idiom).

Geneva Bible: Joh 3:1

There ^{( 1 )} was a man of the Pharisees, named Nicodemus, a ^{( a )} ruler of the Jews:

^{( 1 )} There are none sometimes more unlearned than the learned, but the learned as well as the unlearned must desire wisdom from Christ only.

^{( a )} A man of great estimation and a ruler amongst the Jews.

Geneva Bible: Joh 3:2

The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a ^{( b )} teacher come from God: for no man can do these miracles that thou doest, ^{( c )} except God be with him.

^{( b )} We know that you are sent from God to teach us.

^{( c )} But he in whom some part of the excellency of God appears. And if Nicodemus had rightly known Christ, he would not only have said that God was with him, but in him, as Paul does in (2Co 1:19).

Geneva Bible: Joh 3:3

^{( 2 )} Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot ^{( d )} see the ^{( e )} kingdom of God.

^{( 2 )} The beginning of Christianity consists in this, that we know ourselves not only to be corrupt in part, but to be wholly dead in sin: so that our nature has need to be created anew, with regard to its qualities, which can be done by no other power, but by the divine and heavenly, by which we were first created.

^{( d )} That is, "go in", or "enter", as he expounds himself below in (Joh 3:5).

^{( e )} The Church: for Christ shows here how we come to be citizens and to have anything to do in the city of God.

Geneva Bible: Joh 3:4

Nicodemus saith unto him, How ^{( f )} can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

^{( f )} How can I who am old be born again? For Nicodemus answers as if Christ's words were only addressed to himself.

Geneva Bible: Joh 3:6

That which is born of the flesh is ^{( g )} flesh; and that which is born of the Spirit is spirit.

^{( g )} That is, fleshly, namely, wholly unclean and under the wrath of God: and therefore this word "flesh" signifies the corrupt nature of man: contrary to which is the Spirit, that is, the man ingrafted into Christ through the grace of the Holy Spirit, whose nature is everlasting and immortal, though the strife of the flesh remains.

Geneva Bible: Joh 3:8

The wind bloweth where it ^{( h )} 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.

^{( h )} With free and wandering blasts as it wishes.

Geneva Bible: Joh 3:9

^{( 3 )} Nicodemus answered and said unto him, How can these things be?

^{( 3 )} The secret mystery of our regeneration which cannot be comprehended by man's capacity, is perceived by faith, and that in Christ only, because he is both God on earth, and man in heaven, that is to say, man in such a way that he is God also, and therefore almighty: and God in such a way that he is man also, and therefore his power is made manifest to us.

Geneva Bible: Joh 3:11

Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our ^{( i )} witness.

^{( i )} You handle doubtful things even though you have no solid basis for believing them, and yet men believe you: but I teach those things that are of a truth and well known, and you do not believe me.

Geneva Bible: Joh 3:13

And no ^{( k )} man ^{( l )} hath ascended up to heaven, but he that came down from heaven, [even] ^{( m )} the Son of man which ^{( n )} is in heaven.

^{( k )} Only Christ can teach us heavenly things, for no man ascends, etc.

^{( l )} That is, has any spiritual light and understanding, or ever had any, but only the Son of God who came down to us.

^{( m )} Whereas he is said to have come down from heaven, this must be understood as referring to his Godhead, and of the manner of his conception: for Christ's birth upon the earth was heavenly and not earthly, for he was conceived by the Holy Spirit.

^{( n )} That which is proper to the divinity of Christ, is here spoken of the whole Christ, to show us that he is but one person in which two natures are united.

Geneva Bible: Joh 3:16

^{( 5 )} For God so loved the world, that he gave his only begotten Son, that whosoever believeth ^{( o )} in him should not perish, but have everlasting life.

^{( 5 )} Nothing else but the free love of the Father is the beginning of our salvation, and Christ is he in whom our righteousness and salvation dwells: and faith is the instrument or means by which we apprehend it, and everlasting life is that which is set before us to apprehend.

^{( o )} It is not the same to believe in a thing, and to believe about a thing, for we may not believe in anything except in God alone, but we may believe about anything whatever, says Nazianzene in his Oration of the Spirit.

Geneva Bible: Joh 3:17

^{( 6 )} For God sent not his Son into the world ^{( p )} to condemn the world; but that the ^{( q )} world through him might be saved.

^{( 6 )} Christ does not condemn, but rather despising Christ condemns.

^{( p )} That is, to be the cause of the condemning of the world, for indeed sins are the cause of death; however, Christ will still judge the living and the dead.

^{( q )} Not only the people of the Jews, but whoever will believe in him.

Geneva Bible: Joh 3:19

^{( 7 )} And this is the ^{( r )} condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

^{( 7 )} The only reason why men refuse the light that is offered to them is wickedness.

^{( r )} That is, the cause of condemnation, which remains in men, unless through God's great benefit they are delivered from it.

Geneva Bible: Joh 3:21

But he that ^{( s )} doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought ^{( t )} in God.

^{( s )} That is, he that leads an honest life, and is void of all cunning and deceit.

^{( t )} That is, with God, God as it were going before.

Geneva Bible: Joh 3:25

^{( 8 )} Then there arose a question between [some] of John's disciples and the Jews about purifying.

^{( 8 )} Satan inflames the disciples of John with a fond emulation of their master in order to hinder the course of the gospel: but John, being mindful of his office, not only puts a stop to their endeavours, but also takes occasion by that means to give testimony of Christ, that in him alone the Father has set forth everlasting life.

Geneva Bible: Joh 3:27

John answered and said, A man ^{( u )} can receive nothing, except it be given him from heaven.

^{( u )} Why are you trying to better my state? This is every man's lot and portion, that he cannot better himself in the slightest way.

Geneva Bible: Joh 3:31

He that cometh from above is above all: he that is of the earth is ^{( x )} earthly, and ^{( y )} speaketh of the earth: he that cometh from heaven is above all.

^{( x )} Is nothing else but man, a piece of work made of the slime of the earth.

^{( y )} Is characterized by nothing but corruption, ignorance, dulness, etc.

Geneva Bible: Joh 3:32

And what he hath ^{( z )} seen and heard, that he testifieth; and ^{( a )} no man receiveth his testimony.

^{( z )} What he knows fully and perfectly.

^{( a )} That is, very few.

Geneva Bible: Joh 3:35

The Father loveth the Son, and hath ^{( b )} given all things into his hand.

^{( b )} Committed them to his power and will.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 3:1-36

1 Christ teaches Nicodemus the necessity of regeneration,

14 of faith in his death,

16 the great love of God towards the world,

18 and the condemnation for unbelief.

22 Jesus baptizes in Judea.

23 The baptism, witness, and doctrine of John concerning Christ.

Combined Bible: Joh 3:1-8

of the Gospel of John   

CHAPTER 8   

Christ and Nicodemus   

John 3:1-8   

We begin with the usual Analysis of the passage that is to be before us:—   

1. The Person of Nicodemus, verse 1.  

2. The official Position of Nicodemus, verse 1.  

3. The Timidity of Nicodemus, verse 2.  

4. The Reasoning of Nicodemus, verse 2.  

5. What did Nicodemus’ ignorance demonstrate? verse 4.  

6. The Stupidity of Nicodemus, verse 4.  

7. The Instructing of Nicodemus, verses 5-8.  

"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 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 (John 3:1, 2). Nicodemus was a "ruler of the Jews," which means, most probably, that he was a member of the Sanhedrin. As such, he is to be viewed here as a representative character. He gives us another phase of the spiritual condition of Judaism. First, he came to Jesus "by night" (verse 2); second, he was altogether lacking in spiritual discernment (verses 4, 10); third, he was dead in trespasses and sin, and therefore, needing to be "born again" (verse 7). As such, he was a true representative of the Sanhedrin— Israel’ s highest ecclesiastical court. What a picture, then, does this give us again of Judaism! For the Sanhedrin it was nighttime, they were in the dark. And like Nicodemus, their representative, the Sanhedrin were devoid of all spiritual discernment, and had no understanding in the things of God. So, too, like Nicodemus, his fellow— members were destitute of spiritual apprehension. Again we say, What light does this cast upon Judaism at that time! So far, we have seen a blinded priesthood (John 1:21, 26); second, a joyless nation (John 2:3); third, a desecrated Temple (John 2:16); and now we have a spiritually dead Sanhedrim  

"The same came to Jesus by night." And why did Nicodemus come to the Lord Jesus by night? Was it because he was ashamed to be seen coming to Him? Did he approach Christ secretly, under cover of the darkness? This is the view generally held, and we believe it to be the correct one. Why else should we be told that he came "by night?" What seems to confirm the popular idea is that each time Nicodemus is referred to in the Gospel afterwards, it is repeated that he came to Jesus "by night." In John 7:50, 51 we read, "Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) Doth our law judge any man, before it hear him, and know what he doeth?" And again in John 19:39 we are told, "And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about a hundred pound weight." What is the more noticeable is that something courageous is recorded of Nicodemus: his boldness in reprimanding the Sanhedrin, and his intrepidity in accompanying Joseph of Arimathea at a time when all the apostles had fled. It seems as though the Holy Spirit had emphasized these bold acts of Nicodemus by reminding us that at first he acted timidly. One other thing which appears to confirm our conclusion is his use of the personal pronoun when Nicodemus first addressed the Savior: "Rabbi," he said, "we know that thou art a teacher come from God." Why speak in the plural number unless he hesitated to commit himself by expressing his own opinion? and so preferred to shelter behind the conclusion drawn by others, hence the "we."  

"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" (John 3:2). This was true, for the miracles of Christ differed radically from those performed by others before or since. But this very fact warns us that we need to examine carefully the credentials of other miracle-workers. Is the fact that a man works miracles a sure proof that he comes from God, and that God is with him? To some the question may appear well-nigh superfluous. There are many who would promptly answer in the affirmative. How could any man perform miracles "except God be with him?" It is because this superficial reasoning prevails so widely that we feel it incumbent upon us to dwell upon this point. And it is because there are men and women today that work miracles, who (we are fully persuaded) are not "sent of God," that a further word on the subject is much needed.  

In these times men and women can stand up and teach the most erroneous doctrines, and yet if they proffer as their credentials the power to perform miracles of healing, they are widely received and hailed as the servants of God. But it is generally overlooked that Satan has the power to work miracles, too, and frequently the great Deceiver of souls bestows this power on his emissaries in order to beguile the unstable and confirm them in error. Let us not forget that the magicians of Egypt were able, up to a certain point, to duplicate the miracles of Moses, and whence obtained they this power unless from that old Serpent, the Devil! Let us not forget the warning of the Holy Spirit in 2 Corinthians 11:13, 14, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light." And, finally, let us not forget it is recorded in Scripture that of the Antichrist it is written, "Even him, whose coming is after the working of Satan with all power and signs and lying wonders" (2 Thess. 2:9). Yes, Satan is able to work miracles, and also to deliver this power to others. So, then, the mere fact that a certain teacher works miracles is no proof that he is "come from God."  

It is because we are in danger of being beguiled by these "deceitful workers" of Satan, who "transform themselves into the apostles of Christ," that we are exhorted to "believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1). And it should not be forgotten that the church at Ephesus was commended by Christ because they had heeded this exhortation, and in consequence had "tried them which say they are apostles, and are not, and hast found them liars" (Rev. 2:2). "But," it will be asked, "how are we to test those who come unto us in the name of Christ?" A most important and timely question. We answer, Not by the personal character of those who claim to come from God, for as 2 Corinthians 11:14, 15 tells us, "Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness." And not by their power to work miracles. How then? Here is the Divinely inspired answer, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isa. 8:20). They must be tested by the written Word of God. Does the professed servant of God teach that which is in accord with the Holy Scriptures? Does he furnish a "Thus saith the Lord" for every assertion he makes? If he does not, no matter how winsome may be his personality, nor how pleasing his ways, no matter how marvelous may be the "results" he "gets," God’ s command is, "If there come any unto you, and bring not this doctrine (this teaching), receive him not into your house, neither bid him Godspeed" (2 John 10). Let us emulate the Bereans, of whom it is recorded in Acts 17:11, "they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so."  

And how did the Lord receive Nicodemus? Notice, He did not refuse him an audience. It was night-time, and no doubt the Savior had put in a full day, yet He did not seek to be excused. Blessed be His name, there is no unacceptable time for a sinner to seek the Savior. Night-time it was, but Christ readily received Nicodemus. One of the things which impresses the writer as he reads the Gospels, is the blessed accessibility of the Lord Jesus. He did not surround Himself with a bodyguard of attendants, whose duty it was to insure his privacy and protect Him from those who could be a nuisance. No; He was easily reached, and blessedly approachable— quite unlike some "great" preachers we know of.  

And what was Christ’ s response to Nicodemus’ address? This "ruler of the Jews" hailed Him as "a teacher come from God," and such is the only conception of the Christ of God. But it is not as a Teacher the sinner must first’ approach Christ. What the sinner needs is to be "born again," and in order to do this he must have a Savior. And it is of these very things our Lord speaks to Nicodemus— see verses 3 and 14. Of what value is teaching to one who is "dead in trespasses and sins," and who is even now, under the condemnation of a holy God! A saved person is a fit subject for teaching, but what the unsaved need is preaching, preaching which will expose their depravity, exhibit their deep need of a Savior, and then (and not till then) reveal the One who is mighty to save.  

Christ ignored Nicodemus’ address, and with startling abruptness said, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." This brings us to the central truth of the passage before us— the teaching of our Lord upon the new birth. Here we find that He speaks of first, the supreme Importance of the new birth (verse 3); second, the Instrument of the new birth— "water" (verse 5); third, the Producer of the new birth— "the Spirit" (verse 5); fourth, the imperative Necessity of the new birth— a new nature, "spirit" (verse 6); sixth, the obvious Imperativeness of the new birth (verse 7); seventh, the Process of the new birth (verse 8). Let us consider each of these points separately.  

1. The supreme Importance of the new birth. This is exhibited here in a number of ways. To begin with, it is profoundly significant that. the new birth formed the first subject of the Savior’ s teaching in this Gospel. In the first two chapters we learn of a number of things He did, but here in John 3 is the first discourse of Christ recorded by this apostle. It is not how man should live that we are first instructed by Christ in this Gospel, but how men are made alive spiritually. A man cannot live before he is born; nor can a dead man regulate his life. No man can live Godwards until he has been born again. The importance of the new birth, then, is shown here, in that the Savior’ s instruction upon it is placed at the beginning of His teaching in this Gospel. Thus we are taught it is of basic, fundamental importance.  

In the second place, the importance of the new birth is declared by the solemn terms in which Christ spoke of it, and particularly in the manner in which He prefaced His teaching upon it. The Lord began by saying, "Verily, verily," which means "Of a truth, of a truth." This expression is employed by Christ only when He was about to mention something of a momentous nature. The double "verily" denoted that what He was about to say was of solemn and weighty significance. Let the reader learn to pay special attention to what follows these "Verily, verily’ s" of the Savior, found only in John.  

In the third place, Christ here plainly intimated the supreme importance of the new birth by affirming that "Except a man be born again, he cannot see the kingdom of God" (verse 3). If then the kingdom of God cannot be seen until a man is born again, the new birth is shown to be a matter of vital moment for every descendant of Adam.  

"Except a man be born again, he cannot see the kingdom of God" (John 3:3). There is some doubt in our mind as to exactly what is referred to here by "the kingdom of God." In the first place, this expression occurs nowhere else in this Gospel but here in John 3:3, 5. In the second place, this fourth Gospel treats of spiritual things. For this reason we think "the kingdom of God" in this passage has a moral force. It seems to us that Romans 14:17 helps us to understand the significance of the term we are here studying. "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit." In the third place, the kingdom of God could not be "seen" by Nicodemus except by the new birth. We take it, then, that the "kingdom of God" in John 3 refers to the things of God, spiritual things, which are discerned and enjoyed by the regenerate here upon earth (cf. 1 Corinthians 2:10, 14). The word for "see" in the Greek is "eidon,’ which means "to know or become acquainted with." The full force, then, of this first word of Christ to Nicodemus appears to be this: "Except a man be born again he cannot come to know the things of God." Such being the case, the new birth is seen to be a thing of profound importance.  

"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?" (John 3:4). What a verification was this of what the Lord had just told Nicodemus. Here was proof positive that this ruler of the Jews was altogether lacking in spiritual discernment, and quite unable to know the things of God. The Savior had expressed Himself in simple terms, and yet this master of Israel altogether missed His meaning. How true it is that "the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor. 2:14), and in order to have spiritual discernment a man must be born again. Till then he is blind, unable to see the things of God.  

2. The Instrument of the new birth. "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" (verse 5). Regeneration is a being born "of water." This expression has been the occasion of wide difference of opinion among theologians. Ritualists have seized upon it as affording proof of their doctrine of baptismal regeneration, but this only evidences the weakness of their case when they are obliged to appeal to such for a proof text. However, it may be just as well if we pause here and give the scriptural refutation of this widely held heresy.  

That baptism is in no wise essential to salvation, that it does not form one of the conditions which God requires the sinner to meet, is clear from many considerations. First, if baptism be necessary to salvation then no one was saved before the days of John the Baptist, for the Old Testament will be searched from beginning to end without finding a single mention of "baptism." God, who changes not, has had but one way of salvation since Adam and Eve became sinners in Eden, and if baptism is an indispensable prerequisite to the forgiveness of sins, then all who died from Abel to the time of Christ are eternally lost. But this is absurd. The Old Testament Scriptures plainly teach otherwise.  

In the second place, if baptism be necessary to salvation, then every professing believer who has died during this present dispensation is eternally lost, if he died without being baptized. And this would shut heaven’ s door upon the repentant thief, as well as all the Quakers and members of the Salvation Army, the vast majority of whom have never been baptized. But this is equally unthinkable.  

In the third place, if baptism be necessary to salvation, then we must utterly ignore every passage in God’ s Word which teaches that salvation is by grace and not of works, that it is a free gift and not bought by anything the sinner does. If baptism be essential to salvation, it is passing strange that Christ Himself never baptized any one (see John 4:2), for He came to "save his people from their sins." If baptism be essential to salvation, it is passing strange that the apostle Paul when asked point blank by the Philippian jailer, "What must I do to be saved?" answered by saying, "Believe on the Lord Jesus Christ, and thou shalt be saved." Finally, if baptism be essential to salvation, it is passing strange the apostle Paul should have written to the Corinthians, "I thank God I baptized none of you, but Crispus and Gaius" (1 Cor. 1:14).  

If then the words of Christ "born of water" have no reference to the waters of baptism, what do they signify? Before replying directly to this question, we must observe how the word "water" is used in other passages in this Gospel. To the woman at the well Christ said, "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4:14). Was this literal "water?" One has but to ask the question to answer it. Clearly, "water" is here used emblematically. Again, in John 7:37, 38 we are told, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." Here, too, the word "water" is not to be understood literally, but emblematically. These passages in John’ s Gospel are sufficient to warrant us in giving the word "water" in John 3:5 a figurative meaning.  

If then the Lord Jesus used the word "water" emblematically in John 3:5, to what was He referring? We answer, The Word of God. This is ever the instrument used by God in regeneration. In every other passage where the instrument of the new birth is described, it is always the Word of God that is mentioned. In Psalm 119:50 we read, "For Thy word hath quickened me." Again, in 1 Corinthians 4:15 we find the apostle saying, "I have begotten you through the gospel." Again, we are told "Of his own will begat he us with (what?— baptism? no but with) the word of truth" (James 1:18). Peter declares, "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever" (1 Pet. 1:23).  

The new birth, then, is by the Word of God, and one of the emblems of the Word is "water." God employs quite a number of emblems to describe the various characteristics and qualities of His Word. It is likened to a "lamp" (up5 <19B9105>up0 Psalm 119:105) because it illumines. It is likened unto a "hammer" (Jer. 23:29) because it breaks up the hard heart. It is likened unto "water" because it cleanses: see Psalm 119:9; John 15:3; Ephesians 5:26: "Born of water" means born of the cleansing and purifying Word of God.  

3. The Producer of the new birth. "Born of water, and of the Spirit" (John 3:5). The Holy Spirit of God is the Begetter, the Word is the "seed" (1 John 3:9) He uses. "That which is born of the flesh is flesh: and that which is born of the Spirit is spirit" (John 3:6). And again, "It is the Spirit that quickeneth; the flesh profiteth nothing" (John 6:63). Nothing could be plainer. No sinner is quickened apart from the Word. The order which is followed by God in the new creation is the same He observed in the restoring of the old creation. A beautiful illustration of this is found in Genesis 1. The opening verse refers to the original creation of God. The second verse describes its subsequent condition, after it had been ruined. Between the first two verses of Genesis 1 some terrible calamity intervened— most probably the fall of Satan— and the fair handiwork of God was blasted. The Hebrew of Genesis 1:2 literally reads, "And the earth became a desolate waste." But six days before the creation of Adam, God began the work of restoration, and it is indeed striking to observe the order He followed. First, darkness abode upon "the face of the deep" (Gen. 1:2); Second, "And the Spirit of God moved upon (Hebrew ‘ brooded over’ ) the face of the waters"; Third, "And God said, Let there be light" (Gen. 1:3); Fourth, "And there was light." The order is exactly the same in the new creation. First, the unregenerate sinner is in darkness, the darkness of spiritual death. Second, the Holy Spirit moves upon, broods over, the conscience and heart of the one He is about to quicken. Third, the Word of God goes forth in power. Fourth, the result is "light"— the sinner is brought out of darkness into God’ s marvelous light. The Holy Spirit, then, is the One who produces the new birth.  

4. The imperative Necessity of the new birth. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). By his first birth man enters this world a sinful creature, and because of this he is estranged from the thrice Holy One. Of the unregenerate it is said, "Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart." Unspeakably solemn is this. When Adam and Eve fell they were banished from the Paradise, and each of their children were born outside of Eden. That sin shuts man out from the holy presence of God, was impressively taught to Israel. When Jehovah came down on Sinai to give the Law unto Moses (the mediator), the people were fenced off at the base of the Mount, and were not suffered to pass on pain of death. When Jehovah took up His abode in the midst of the chosen people, He made His dwelling place inside the holy of holies, which was curtained off, and none was allowed to pass through the veil save the high priest, and he but once a year as he entered with the blood of atonement. Man then is away from God. He is, in his natural condition, where the prodigal son was— in the far country, away from the father’ s house— and except he be born again he cannot enter the kingdom of God.  

"Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This is not an arbitrary decree, but the enunciation of an abiding principle. Heaven is a prepared place for a prepared people. And this is the very nature of the case. An unregenerate man who has no relish at all for spiritual things, who is bored by the conversation of believers, who finds the Bible dull and dry, who is a stranger to the throne of grace, would be wretched in heaven. Such a man could not spend eternity in the presence of God. Suppose a fish were taken out of the water, and laid upon a salver of gold; suppose further that the sweetest of flowers surrounded it, and that the air was filled with their fragrance; suppose, too, that the strains of most melodious music fell upon its ears, would that fish be happy and contented? Of course not. And why not? Because it would be out of harmony with its environment; because it would be lacking in capacity to appreciate its surroundings. Thus would it be with an unregenerate soul in heaven.  

Once more. The new birth is an imperative necessity because the natural man is altogether devoid of spiritual life. It is not that he is ignorant and needs instruction: it is not that he is feeble and needs invigorating: it is not that he is sickly and needs doctoring. His case is far, far worse. He is dead in trespasses and sins. This is no poetical figure of speech; it is a solemn reality, little as it is perceived by the majority of people. The sinner is spiritually lifeless and needs quickening. He is a spiritual corpse, and needs bringing from death unto life. He is a member of the old creation, which is under the curse of God, and unless he is made a new creation in Christ, he will lie under that curse to all eternity. What the natural man needs above everything else is life, Divine life; and as birth is the gateway to life, he must be born again, and except he be born again, he cannot enter the kingdom of God. This is final.  

5. The Character of the new birth. But what is the new birth? Precisely what is it that differentiates a man who is dead in sins from one who has passed from death unto life? Upon this point there is much confusion and ignorance. Tell the average person that he must be born again and he thinks you mean that he must reform, mend his manner of life, turn over a new leaf. But reformation concerns only the outer life. And the trouble with man is within. Suppose the mainspring of my watch were broken, what good would it do if I put in a new crystal and polished the case until I could see my face in it? None at all, for the seat of the trouble is inside the watch. So it is with the sinner. Suppose that his deportment was irreproachable, that his moral character was stainless, that he had such control of his tongue that he never sinned with his lips, what would all this avail while he still had (as God says he has) a heart that is "deceitful above all things, and desperately wicked?" The new birth, then, is something more than reformation.  

Others suppose, and there are thousands who do so, that being born again means becoming religious. Tell the average church-goer that "Except a man be born again he cannot see the kingdom of God," and these solemn words afford him no qualms. He is quite at ease, for he fondly imagines that he has been born again. He will tell you that he has always been a Christian: that from early childhood he has believed in Christianity, has attended church regularly, nay, that he is a church-member, and contributes regularly toward the support of the Gospel. He is very religious. Periodically he has happy feelings; he says his prayers regularly, and on Sundays he reads his Bible. What more can be required of him! And thus many are lulled to sleep by Satan. If such an one should read these lines, let him pause and seriously weigh the fact that it was man eminently religious that the Savior was addressing when He declared, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." Nicodemus was not only a religious man, he was a preacher, and yet it was to him Christ said, "Marvel not that I said unto thee, Ye must be born again."  

There are still others who believe that the new birth is a change of heart, and it is exceedingly difficult to convince them to the contrary. They have heard so many preachers, orthodox preachers, speak of a change of heart, that they have never thought of challenging the scripturalness of this expression, yet it is unscriptural. The Bible may be searched from Genesis to Revelation, and nowhere does this expression "change of heart" occur upon its pages. The sad thing is that "change of heart" is not only unscriptural, but is it antiscriptural, untrue, and therefore, utterly misleading. In the one who has been born again there is no change of heart though there is a change of life, both inward and outward. The one who is born again now loves the things he once bated, and he hates now the things he once loved; and, in consequence, his whole line of conduct is radically affected. But, nevertheless, it remains true that his old heart (which is "deceitful above all things and desperately wicked") remains in him, unchanged, to the end.  

What, then, is the new birth? We answer, It is not the removal of anything from the sinner, nor the changing of anything within the sinner; instead, it is the communication of something to the sinner. The new birth is the impartation of the new nature. When I was born the first time I received from my parents their nature: so, when I was born again, I received from God His nature. The Spirit of God begets within us a spiritual nature: as we read in 2 Peter 1:4, "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature."  

It is a fundamental law which inheres in the very nature of things that like can only produce like. This unchanging principle is enunciated again and again in the first chapter of Genesis. There we read, "And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind" (John 1:12). And again, "And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind" (John 1:21). It is only the blindness and animus of infidelistic evolutionists who affirm that one order of creatures can beget another order radically different from themselves. No; that which is born of the vegetable is vegetable; that which is born of the animal is animal. And that which is born of sinful man is a sinful child. A corrupt tree cannot bring forth good fruit. Hence, "That which is born of the flesh is flesh." It cannot be anything else. Educate and cultivate it all you please, it remains flesh. Water cannot rise above its own level, neither can a bitter fountain send forth sweet waters. That which is born of flesh is flesh; it may be refined flesh, it may be beautiful flesh, it may be religious flesh. But it is still "flesh." On the other hand, "That which is born of the Spirit is spirit." The child always partakes of the nature of his parents. That which is born of man is human; that which is born of God is Divine. That which is born of man is sinful, that which is born of God is spiritual.  

Here, then, is the character or nature of the new birth. It is not the reformation of the outward man, it is not the education of the natural man, it is not the purification of the old man, but it is the creation of a new man. It is a Divine begetting (James 1:18). It is a birth of the Spirit (John 3:6). It is a being made a new creation (2 Cor. 5:17). It is becoming a partaker of the Divine nature (2 Pet. 1:4). It is a being born into God’ s family. Every born again person has, therefore, two natures within him: one which is carnal, the other which is spiritual. These two natures are contrary the one to the other (Gal. 5:17), and in consequence, there is an unceasing warfare going on within the Christian. It is only the grace of God which can subdue the old nature; and it is only the Word of God which can feed the new nature.  

6. The obvious Imperativeness of the new birth. "Marvel not that I said unto thee, Ye must be born again" (John 3:7). Without doubt, Nicodemus was startled. The emphatic statements of Christ staggered him. The vital importance and imperative necessity of the new birth were points which had never exercised his conscience or engaged his serious attention. He was amazed at the Savior’ s searching declarations. Yet he ought not to have been. Really, there was no cause for him to stand there in openmouthed wonderment. "Marvel not," said Christ. It was as though the Lord had said, "Nicodemus, what I have said to you should be obvious. If a man is a sinner, if because of sin he is blind to the things of God, if no amount of religious cultivation can change the essential nature of man, then it is patent that his deepest need is to be born again. Marvel not: it is a self-evident truth."  

That entrance into the kingdom of God is only made possible by the new birth, that is, by the reception of the Divine nature, follows a basic law that obtains in every other kingdom. The realm of music is entered by birth. Suppose I have a daughter, and I am anxious she should become an accomplished musician. I place her under the tuition of the ablest instructor obtainable. She studies diligently the science of harmony, and she practices assiduously hours every day. In the end, will my desire be realized? Will she become an accomplished musician? That depends upon one thing— was she born with a musical nature? Musicians are born, not manufactured. Again; suppose I have a son whom I desire should be an artist. I place him under the instruction of an efficient teacher. He is given lessons in drawing; he studies the laws of color-blending; he is taken to the art galleries and observes the productions of the great masters. And what is the result? Does he blossom out into a talented artist? And again it depends solely on one thing— was he born with the nature and temperament of an artist? Artists are born, not manufactured. Let these examples suffice for illustrating this fundamental principle. A man must have a musical nature if he is to enter the kingdom of music. A man must have an artistic nature if he is really to enter the realm of art. A man must have a mathematical mind if he is to be a mathematician. There is nothing to "marvel" at in this: it is self-evident; it is axiomatic. So, in like manner, a man must have a spiritual nature before he can enter the spiritual world: a man must have God’ s own nature before he can enter God’ s kingdom. Therefore "Marvel not . . . ye must be born again."  

7. The Process of the new birth. "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" (John 3:8). A comparison is here drawn between the wind and the Spirit. The comparison is a double one. First, both are sovereign in their activities; and second, both are mysterious in their operations. The comparison is pointed out in the word "so." The first point of analogy is found in the word "where it listeth" or "pleaseth"; the second is found in the words "canst not tell."  

"The wind bloweth where it pleaseth... so is every one that is born of the Spirit." The wind is irresponsible: that is to say, it is sovereign in its action. The wind is an element altogether beyond man’ s control. The wind neither consults man’ s pleasure, nor can it be regulated by his devices. So it is with the Spirit. The wind blows where it pleases, when it pleases, as it pleases. So it is with the Spirit.  

Again; the wind is irresistible. When the wind blows in the fulness of its power it sweeps everything before it. Those who have looked upon the effects of a tornado just after it has passed, know something of the mighty force of the wind. It is so with the Spirit. When He comes in the fulness of His power, He breaks down man’ s prejudices, subdues his rebellious will, overcomes all opposition.  

Again; the wind is irregular. Sometimes the wind moves so softly it scarcely rustles a leaf, at other times it blows so loudly that its roar can be heard miles away. So it is in the matter of the new birth. With some the Holy Spirit works so gently His work is imperceptible to onlookers; with others His action is so powerful, so radical, revolutionary, His operations are patent to many. Sometimes the wind is only local in its reach, at other times it is widespread in its scope. So it is with the Spirit. Today He acts on one or two souls, tomorrow, He may— as at Pentecost— "prick in the heart" a whole multitude. But whether He works on few or many He consults not man; He acts as He pleases.  

Again; the wind is invisible. It is one of the very few things in nature that is invisible. We can see the rain, the snow, the lightning’ s flash; but not so the wind. The analogy holds good with the Spirit. His Person is unseen.  

Again; the wind is inscrutable. There is something about the wind which defies all effort of human explanation. Its origin, its nature, its activities, are beyond man’ s ken. Man cannot tell whence it cometh or whither it goeth. It is so with the activities of the Holy Spirit. His operations are conducted secretly; His workings are profoundly mysterious.  

Again; the wind is indispensable. If a dead calm were to continue indefinitely all vegetation would die. How quickly we wilt when there is no wind at all. Even more so is it with the Spirit. Without Him there could be no spiritual life at all.  

Finally, the wind is invigorating. The life-giving properties of the wind are illustrated every time a physician orders his sick patient to retire to the mountains or to the seaside. It is so, again, with the Spirit. He is the One who strengthens with might in the inner man. He is the One who energizes, revives, empowers. How marvelously full was the figure employed by Christ on this occasion. How much is suggested by this single word "wind." Let the above serve as an example of the great importance and value of prolonged meditation upon every word of Holy Writ.  

God has thrown an impenetrable veil over the beginnings and processes of life. That we live we know, but how we live we cannot tell. Life is evident to the consciousness and manifest to the senses, but it is profoundly mysterious in its operations. It is so with the new life born of the Spirit. To sum up the teaching of this verse: "The wind bloweth"— there is the fact. "And thou hearest the sound thereof"— there is evidence of the fact. "But knowest not whence"— there is the mystery behind the fact. The one born again knows that he has a new life, and enjoys the evidences of it, but how the Holy Spirit operates upon the soul, subdues the will, creates the new life within us, belongs to the deep things of God.  

Below will be found a number of questions bearing on the passage which is to be before us in the next chapter. In the meantime let each reader who desires to become a "workman that needeth not to be ashamed" diligently study the whole passage (John 3:9-21) for himself, paying particular attention to the points raised by our questions:— [1]   

1. What does verse 9 go to prove?  

2. What solemn warning does verse 10 point?  

3. What is the force of the contrast between earthly things and heavenly things in verse 12?  

4. How are we to understand verse 13 in view of Enoch’ s and Elijah’ s experiences?  

5. What Divine attribute of Christ is affirmed in verse 13?  

6. What is the connection between verse 14 and the context?  

7. Why was a "serpent" selected by God to typify Christ on the Cross? verse 14. Study carefully the first nine verses of Numbers 21.  

ENDNOTES:   

[1] (No doubt the reader will be glad to know that the Author has published a booklet containing the substance of the above entitled The New Birth, which the Lord has been pleased to own in blessing to many. Price 15 cents per copy. Order from the Bible Truth Depot, Swengel, Pa.— I. C. H.).  

  

Combined Bible: Joh 3:9-21

of the Gospel of John   

CHAPTER 9   

Christ and Nicodemus (Concluded)   

John 3:9-21   

We begin with an Analysis of the passage which is before us:—   

1. The Dullness of Nicodemus, verses 9, 10.  

2. The Unbelief of Nicodemus, verses 11, 12.  

3. The Omnipresence of Christ, verse 13.  

4. The Necessity of Christ’ s Death, verses 14, 15.  

5. The Unspeakable Gift of God, verse 16.  

6. The Purpose of God in sending Christ, verse 17.  

7. Grounds of Condemnation, verses 18-21.  

In our last chapter we dealt at length with Nicodemus’ interview with Christ, and sought to bring out the meaning of our Lord’ s words on that occasion. We saw how the Savior insisted that the new birth was an imperative necessity; that, even though Nicodemus were a Pharisee, a member of the Sanhedrin, nevertheless, unless he was born again he could not see the kingdom of God, i.e. come to know the things of God. We also saw how the Lord explained the character of the new birth as a being "born of water (the Word) and of the Spirit"; that regeneration was not a process of reformation or the improving of the old man, but the creating of an altogether new man. That which is born of flesh is flesh, and no artifices of men can ever make it anything else. If a sinner is to enter the kingdom of God he must be born again. Finally, we saw how the Savior likened the operations of the Spirit in bringing about the new birth to the sovereign but mysterious action of the wind. The Savior had used great plainness of speech, and one had thought it impossible for an intelligent man to miss His meaning. But observe the next verse.  

"Nicodemus answered and said unto him, How can these things be?" (John 3:9). How this reveals the natural man! It is true that Nicodemus was an educated man and, doubtless, one of exemplary moral character; but something more than education and morality are needed to understand the things of God. God has spoken plainly, and in simple terms, yet notwithstanding, the natural man, unaided, has no capacity to receive what God has recorded in His Holy Word. Even though God became incarnate and spoke in human language, men understood Him not. This is demonstrated again and again in this Gospel. Christ spoke of raising the temple of His body, and they thought He referred to the temple standing in Jerusalem. He spoke to the Samaritan woman of the "living water," and she supposed Him to be referring to the water of Jacob’ s well. He told the disciples He had meat to eat they knew not of, and they thought only of material food (John 4:32). He spoke of Himself as the Living Bread come down from heaven which, said He, "is my flesh, which I will give for the life of the world," and the Jews answered, "How can this man give us his flesh to eat?" (John 6:51, 52). He declared, "Yet a little while am I with you, and then I go unto Him that sent me. Ye shall seek me, and shall not find me; and where I am, thither ye cannot come," and His auditors said, "Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles?" (John 7:33-35). Again, He said, "I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come"; and the Jews replied, "Will he kill himself? because he saith, Whither I go, ye cannot come" (John 8:21, 22). He declared, "If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free," and they answered, "We be Abraham’ s seed, and were never in bondage to any man: how mayest thou, Ye shall be made free?" (John 8:31-33). And so we might continue through this Gospel. What a commentary upon human intelligence; what a proof of man’ s stupidity and blindness!  

And Nicodemus was no exception. Master in Israel he might be, yet he was ignorant of the ABC of spiritual things. And why? What is the cause of the natural man’ s stupidity? Is it because he is in the dark: "The way of the wicked is as darkness: they know not at what they stumble" (Prov. 4:19). The testimony of the New Testament is equally explicit: "Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart" (Eph. 4:18). How humbling all this is. How it exposes the folly of the proud boasting of men upon their fancied wisdom and learning! The natural man is in the dark because he is blind. Yet how rarely is this stressed in the modern pulpit. How very rarely do most of the Bible teachers of the day emphasize and press the blindness of natural man, and his deep need of Divine illumination! These things are not palatable we know, and a faithful exposition of them will not make for the popularity of those who preach them: yet are they sorely needed in these days of Laodicean complacency. Let any one who desires to follow the example which our Savior has left us, read through the four Gospels at a sitting, with the one purpose of discovering how large a place He gave in His preaching to the depravity of man, and most probably the reader will be greatly surprised.  

"How can these things be?" Nicodemus was at least honest. He was not ashamed to own his ignorance, and ask questions. Well for many another if they would do likewise. Too many are kept in ignorance by a foolish pride which scorns to take the place of one seeking light. Yet this is one of the prime requirements in any who desire to learn. It applies as much to the believer as to the unbeliever. If the Christian refuses to humble himself, if he disdains the attitude of "What I see not, teach thou me" (Job 34:32); if he is unwilling to receive instruction from those taught of God, and above all, if he fails to cry daily to God "Open thou mine eyes, that I may behold wondrous things out of thy law" (Ps. 119:18), he will not, and cannot, grow in the knowledge of the truth.  

"Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" (John 3:10). It is to be noted that our Lord here employed the same term in interrogating Nicodemus as this ruler of the Jews used at the beginning when addressing Christ, for in the Greek the word for "teacher" in verse 2 is the same as the one rendered "master" in verse 10. It is exceedingly striking to observe that in the brief record of this interview we find the Lord employing just seven times the very expression used by Nicodemus himself. We tabulate them thus:  

1. Nicodemus declared, "We know," verse 2.  

Christ said, "That which we know we speak" (Gk.), verse 11.  

2. Nicodemus said, "Thou art a teacher," verse 2.  

Christ said, "Art thou a teacher?" verse 10.  

3. Nicodemus said, "Except God be with him," verse 2.  

Christ said, "Except a man be," verse 3.  

4. Nicodemus asked, "How can a man be born?" verse 4.  

Christ answered, "Except a man be born," verse 5.  

5. Nicodemus asked, "Can he enter?" verse 4.  

Christ answered, "He cannot enter," verse 5.  

6. Nicodemus asked, "How can?" verse 9.  

Christ asked, "How shall?" verse 12.  

7. Nicodemus asked, "How can these things be?" verse 9.  

Christ asked, "knowest not these things?" verse 10.  

It is really startling to behold this remarkable correspondency between the language of Nicodemus and the words of the Savior, and surely there is some important lesson to be learned from it. What are we to gather from this employment by Christ of the terms first used by Nicodemus? Does it not illustrate a principle and teach a lesson for all Christian workers? Let us state it this way: Christ met this man on his own ground, and made his own language the channel of approach to his heart. How simple, yet how important. Have we not often been puzzled to know how to approach some person in whose soul we were interested? We wondered just where was the place to begin. Well, here is light on the problem. Make his own utterances the starting point of your address. Turn his own words around against him, and whenever possible, invest them with a deeper meaning and a higher application.  

"Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" What a rebuke this was! It was as though the Lord had said, "You a teacher, and yet untaught yourself? You a lightholder, and yet in the dark! You a master of Israel, and yet ignorant of the most elementary spiritual truths!" How searching, and how solemn! To what extent is this true of the writer and the reader? Ah, must we not all of us hang our heads in shame? How little we know of what we ought to know. How blind we are! So blind that we need to be guided into the truth (John 16:13)! Is not our sorest need that of going to the great Physician and seeking from Him that spiritual "eyesalve," so that He may anoint our eyes that we can see (Rev. 3:18)? God forbid that the haughtiness of Laodicean-ism should prevent us.  

Ere passing on to the next verse let us point out one more lesson from that now before us— verse 10. Even a religious teacher may be ignorant of Divine truth. What a solemn warning is this for us to put no confidence in any man. Here was a member of the Sanhedrin, trained in the highest theological school of his day, and yet having no discernment of spiritual things. Unfortunately he has had many successors. The fact that a preacher has graduated with honors from some theological center is no proof that he is a man taught of the Holy Spirit. No dependence can be placed on human learning. The only safe course is to emulate the Bereans, and bring everything we hear from the platform and pulpit, yes, and everything we read in religious magazines, to the test of the Word of God, rejecting everything which is not clearly taught in the Holy Oracles.  

"Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness" (John 3:11). As pointed out above, this was Christ’ s reply to what Nicodemus had said in his opening statement. "We know that thou art a teacher come from God" declared this representative of the Sanhedrin. In response, our Lord now says, "We speak that we do know, and testify that we have seen." At a later stage in the conversation, Nicodemus had asked, "How can these things be?" (verse 9). What Christ had said concerning the new birth had struck this ruler of the Jews as being incredible. Hence this solemn and emphatic declaration— "We speak that we do know, and testify that we have seen." Christ was not dealing with metaphysical speculations or theological hypotheses, such as the Jewish doctors delighted in. Instead, He was affirming that which He knew to be a Divine reality, and testifying to that which had an actual existence and could be seen and observed. What an example does our Lord set before all His servants! The teacher of God’ s Word must not attempt to expound what is not already clear to himself, still less must he speculate upon Divine things, or speak of that of which he has no experimental acquaintance. Bather must he speak of that which he knows and testify to that which he has seen.  

"And ye receive not our witness." There is an obvious connection between this statement and what is recorded in the previous verse. There we find Christ chiding Nicodemus for his ignorance of Divine truth; here He reveals the cause of such ignorance. The reason a man does not know the things of God, is because he receives not God’ s witness concerning them. It is vitally important to observe this order. First receiving, then knowledge: first believing what God has said, and then an understanding of it. This principle is illustrated in Hebrews 11:3— "Through faith we understand." This is the first thing predicated of faith in that wonderful faith chapter. Faith is the root of perception. As we believe God’ s Word, He honors our faith by giving us a knowledge of what we have believed. And, if we believe not His Word we shall have no understanding whatever of Divine things.  

"If I have told you earthly things and ye believe not, how shall ye believe, if I tell you heavenly things?" (John 3:12). This is closely connected with the previous verse. There, the Lord Jesus lays bare the cause of man’ s ignorance in the things of God; here He reveals the condition of growth in knowledge. God’ s law in the spiritual realm corresponds with that which operates in the natural world: there is first the blade, then the ear, and last the full corn in the ear. God will not reveal to us a higher truth until we have thoroughly apprehended the simpler ones first. This, we take it, is the moral principle that Christ here enunciated. "Earthly things" are evident and in measure comprehensible, but "heavenly things" are invisible and altogether beyond our grasp until Divinely revealed to us. As to the local or immediate reference, we understand by the "earthly things" the new birth which takes place here upon earth, and the Lord’ s reference to the "wind" as an illustration of the Spirit’ s operations in bringing about the new birth. These were things that Nicodemus ought to have known about from Ezekiel 36:25-27. If, then, Nicodemus believed not God’ s Word concerning these earthly things, of what avail would it be for Christ to speak to him of "heavenly things?" We pause to apply this searching principle to ourselves.  

Why is it that our progress is so slow in the things of God? What is it that retards our growth in the knowledge of the truth? Is not the answer to these and all similar questions stated above: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things?" The earthly things are things pertaining to the earthly realm. They are the things which have to do with our present life here upon earth. They are the commands of God which are for the regulation of our daily walk down here. If we believe not these, that is, if we do not appropriate them and submit ourselves to them, if we do not receive and heed them, then will God reveal to us the higher mysteries— the "heavenly things?" No, indeed, for that would be setting a premium on our unbelief, and casting pearls before swine.  

Why is it that we have so little light on many of the prophetical portions of Scripture? Why is it that we know so little of the conditions of those who are now "present with the Lord?" Why is it that we are so ignorant of what will form our occupation in the eternal state? Is it because the prophecies are obscure? Is it because God has revealed so little about the intermediate and eternal states? Surely not. It is because we are in no condition to receive illumination upon these things. Because we have paid so little earnest heed to the "earthly things" (the things pertaining to our earthly life, the precepts of God for the regulation of our earthly walk) God withholds from us a better knowledge of "heavenly things," things pertaining to the heavenly realm. Let writer and reader bow before God in humble and contrite confession for our miserable failures, and seek from Him that needed grace that our ways may be more pleasing in His sight. Let our first desire be, not a clearer apprehension of the Divine mysteries, but a more implicit obedience to the Divine requirements. As we turn to God’ s Word, let our dominant motive be that we may learn God’ s mind for us in order that we may do it, and not that we may become wise in recondite problems. Let us remember that "strong meat belongeth to them that are of full age, even those who by reason of use have their senses (spiritual senses) exercised to discern both good and evil" (Heb. 5:14).  

"And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven" (John 3:13). The connection between this verse and the preceding one seems to be as follows. The "heavenly things" to which the Lord had referred had not till then been clearly revealed to men. To ascend to heaven, and penetrate the hidden counsels of God, was an utter impossibility to fallen man. Only the Son, whose native residence was heaven, was qualified to reveal heavenly things.  

But what did the Lord mean when He said, "No man hath ascended up to heaven?" This verse is a favorite one with many of those who believe in "Soul Sleep" and "Annihilation." There are those who contend that between death and resurrection man ceases to be. They appeal to this verse and declare it teaches no man, not even Abel or David, has yet gone to heaven. But it is to be noted that Christ did not say, "no man hath entered heaven," but, "no man hath ascended up to heaven." This is an entirely different thing. "Ascended" no man had, or ever will. What is before us now is only one of ten thousand examples of the minute and marvelous accuracy of Scripture, lost, alas, on the great majority who read it so carelessly and hurriedly. Of Enoch it is recorded that he "was translated that he should not see death" (Heb. 11:5). Of Elijah it is said that he "went up by a whirlwind into heaven" (2 Kings 2:11). Of the saints who shall be raptured to heaven at the return of Christ, it is said that they shall be "caught up" (1 Thess. 4:17). Of Christ alone is it said that He "ascended." This at once marks His uniqueness, and demonstrates that in all things He has "the pre-eminence" (Col. 1:18).  

But observe further that the Lord said, "even the Son of man which is in heaven." In heaven, even while speaking to Nicodemus on earth. This is another evidence of His Deity. It affirmed His Omnipresence. It is remarkable to see that every essential attribute of Deity is predicated of Christ in this Gospel, the special object of which is to unveil His Divine perfections. His eternality is argued in John 1:1. His Divine glory is mentioned in John 1:14. His omniscience is seen in John 1:48 and again in John 2:24, 25. His matchless wisdom is borne witness to in John 7:46. His unchanging love is affirmed in John 13:1. And so we might go on indefinitely.  

"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up" (John 3:14). Christ had been speaking to Nicodemus about the imperative necessity of the new birth. By nature man is dead in trespasses and sins, and in order to obtain life he must be born again. The new birth is the impartation of Divine life, eternal life, but for this to be bestowed on men, the Son of man must be lifted up. Life could come only out of death. The sacrificial work of Christ is the basis of the Spirit’ s operations and the ground of God’ s gift of eternal life. Observe that Christ here speaks of the lifting up of the Son of man, for atonement could be made only by One in the nature of him who sinned, and only as Man was God’ s Son capable of taking upon Him the penalty resting on the sinner. No doubt there was a specific reason why Christ should here refer to His sacrificial death as a "lifting up." The Jews were looking for a Messiah who should be lifted up, but elevated in a manner altogether different from what the Lord here mentions. They expected Him to be elevated to the throne of David, but before this He must be lifted up upon the Cross of shame, enduring the judgment of God upon His people’ s sin.  

To illustrate the character, the meaning, and the purpose of His death, the Lord here refers to the well-known incident in Israel’ s wilderness wanderings which is recorded in Numbers 21. Israel was murmuring against the Lord, and He sent fiery serpents among the people, which bit them so that some of the people died and many others were sorely wounded from their poisonous bites. In consequence, they confessed they had sinned, and cried unto Moses for relief. He, in turn, cried unto God, and the Lord bade him make a serpent of brass, fix it on a pole, and tell the bitten Israelites to look to it in faith and they should be healed. All of this was a striking foreshadowing of Christ being lifted up on the Cross in order that He might save, through the look of faith, those who were dying from sin. The type is a remarkable one and worthy of our closest study.  

A "serpent" was a most appropriate figure of that deadly and destructive power, the origin of which the Scriptures teach us to trace to the Serpent, whose "seed" sinners are declared to be. The poison of the serpent’ s bite, which vitiates the entire system of its victim, and from the fatal effects of which there was no deliverance, save that which God provided, strikingly exhibited the awful nature and consequences of sin. The remedy which God provided was the exhibition of the destroyer destroyed. Why was not one of the actual serpents spiked by Moses to the pole? Ah, that would have marred the type: that would have pictured judgment executed on the sinner himself; and, worse still, would have misrepresented our sinless Substitute. In the type chosen there was the likeness of a serpent, not an actual serpent, but a piece of brass made like one. So, the One who is the sinners Savior was sent "in the likeness of sin’ s flesh" (Rom. 8:3, Gk.), and God "made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Cor. 5:21).  

But how could a serpent fitly typify the Holy One of God? This is the very last thing of all we had supposed could, with any propriety, be a figure of Him. True, the "serpent" did not, could not, typify Him in His essential character, and perfect life. The brazen serpent only foreshadowed Christ as He was "lifted up." The lifting up manifestly pointed to the Cross. What was the "serpent?" It was the reminder and emblem of the curse. It was through the agency of that old Serpent, the Devil, that our first parents were seduced, and brought under the curse of a Holy God. And on the cross, dear reader, the holy One of God, incarnate, was made a curse for us. We would not dare make such an assertion, did not Scripture itself expressly affirm it. In Galatians 3:13 we are told, "Christ hath redeemed us from the curse of the law, being made a curse for us." There was no flaw, then, in the type. The foreshadowing was perfect. A "serpent" was the only thing in all nature which could accurately prefigure the crucified Savior made a curse for us.  

But why a "serpent" of brass? That only brings out once more the perfect accuracy of the type. "Brass" speaks of two things. In the symbolism of Scripture brass is the emblem of Divine judgment. The brazen altar illustrates this truth, for on it the sacrificial animals were slain, and upon it descended the con suming fire from heaven. Again; in Deuteronomy 28, the Lord declared unto Israel, that if they would not hearken unto His voice and do His commandments (verse 15), that His curse should come upon them (verse 16), and as a part of the Divine judgment with which they should be visited, He warned them, "Thy heaven that is above thy head shall be brass" (verse 23). Once more, in Revelation 1, where Christ is seen as Judge, inspecting the seven churches we are told, "His feet were like fine brass" (verse 15). The "serpent," then, spoke of the curse which sin entailed; the "brass" told of God’ s judgment falling on the One made sin for us. But there is another thought suggested by the brass. Brass is harder than iron, or silver or gold. It told, then, of Christ’ s mighty strength, which was able to endure the awful judgment which fell upon Him— a mere creature, though sinless, would have been utterly consumed.  

From what has been said, it will be evident that when God told Moses to make a serpent of brass, fix it upon a pole, and bid the bitten Israelites look on it and they should live, that He was preaching to them the Gospel of His grace. We would now point out seven things which these Israelites were not bidden to do.  

1. They were not told to manufacture some ointment as the means of healing their wounds. Doubtless, that would have seemed much more reasonable to them. But it would have destroyed the type. The religious doctors of the day are busy inventing spiritual lotions, but they effect no cures. Those who seek spiritual relief by such means are like the poor woman mentioned in the Gospel: she "suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse" (Mark 5:26).  

2. They were not told to minister to others who were wounded, in order to get relief for themselves. This, too, would have appealed to their sentiments as being more practical and more desirable than gazing at a pole, yet in fact it had been most impracticable. Of what use would it be for one to jump into deep water to rescue a drowning man if he could not swim a stroke himself! How then can one who is dying and unable to deliver himself, help others in a similar state. And yet there are many today engaged in works of charity with the vain expectation that giving relief to others will counteract the deadly virus of sin which is at work in their own souls.  

3. They were not told to fight the serpents. If some of our moderns had been present that day they would have urged Moses to organize a Society for the Extermination of Serpents! But of what use had that been to those who were already bitten and dying? Had each stricken one killed a thousand serpents they would still have died. And what does all this fighting sin amount to! True, it affords an outlet for the energy of the flesh; but all these crusades against intemperance, profanity and vice, have not improved society any, nor have they brought a single sinner one step nearer to Christ.  

4. They were not told to make an offering to the serpent on the pole. God did not ask any payment from them in return for their healing. No, indeed. Grace ceases to be grace if any price is paid for what it brings. But how frequently is the Gospel perverted at this very point! Not long ago the writer preached on human depravity, addressing himself exclusively to the unsaved. He sought by God’ s help to show the unbeliever the terribleness of his state and how desperate was his need of a Savior to deliver him from the wrath to come. As we took our seat, the pastor of the church rose and announced an irrelevant hymn and then urged everybody present to "re-consecrate themselves to God." Poor man! That was the best he knew. But what pitiful blindness! Other preachers are asking their hearers to "Give their hearts to Jesus"- another miserable perversion. God does not ask the sinner to give anything, but to Receive His Christ.  

5. They were not told to pray to the serpent. Many evangelists urge their hearers to go to the mourners bench or penitent form" and there plead with God for pardoning mercy, and if they are dead in earnest they are led to believe that God has heard them for their much speaking. If these "seekers after a better life" believe what the preacher has told them, namely, that they have "prayed through" and have now "got forgiveness," they feel happy, and for a while continue treading the clean side of the Broad Road with a light heart; but the almost invariable consequence is that their last state is worse than the first. O dear reader, do not make the fatal mistake of substituting prayer for faith in Christ.  

6. They were told not to look at Moses. They had been looking to Moses, and urging him to cry to God on their behalf; and when God responded, He took their eyes from off Moses, and commanded them to look at the brazen serpent. Moses was the Law-giver, and how many today are looking to him for salvation. They are trusting in their own imperfect obedience to God’ s commandments to take them to heaven. In other words, they are depending on their own works. But Scripture says emphatically, "Not by works of righteousness which we have done, but according to his mercy he saved us" (Titus 3:5). The Law was given by Moses, but grace and truth came by Jesus Christ, and Christ alone can save.  

7. They were not told to look at their wounds. Some think they need to be more occupied with the work of examining their own wicked hearts in order to promote that degree of repentance which they deem a necessary qualification for salvation. But as well attempt to produce heat by looking, at the snow, or light by peering into the darkness, as seek salvation by looking to self for it. To be occupied with myself is only to be taken up with that which God has condemned, and which already has the sentence of death written upon it. But, it may be asked, "Ought I not to have that godly sorrow which worketh repentance before I trust in Christ?" Certainly not. You cannot have a godly sorrow till you are a godly person, and you cannot be a godly person until you have submitted yourself to God and obeyed Him by believing in Christ. Faith is the beginning of all godliness.  

We have developed the seven points above with the purpose of exposing some of the wiles by which the Enemy is deceiving a multitude of souls. It is greatly to be feared that there are many in our churches today who sincerely think they are Christians, but who are sincerely mistaken. Believing that I am a millionaire will not make me one; and believing that I am saved, when I am not, will not save me. The Devil is well pleased if he can get the awakened sinner to look at anything rather than Christ— good works, repentance, feelings, resolutions, baptism, anything so long as it is not Christ Himself.  

Turning now from the negative to the positive side, let us consider, though it must be briefly, one or two points in the type itself. First, Moses was commanded by God to make a serpent of brass— it was of the Lord’ s providing— and the spiritual significance of this we have already looked at. Second, Moses was commanded to fix this brazen serpent upon a pole. Thus was the Divine remedy publicly exhibited so that all Israel might look on it and be healed. Third, the Lord’ s promise was that "it shall come to pass, that every one that is bitten, when he looketh upon it, shall live" (Num. 21:8). Thus, not only did God here give a foreshadowing of the means by which salvation was to be brought out for sinners, but also the manner in which the sinner obtains an interest in that salvation, namely, by looking away from himself to the Divinely appointed object of faith, even to the Lord Jesus Christ. How blessed this was: the brazen serpent was "lifted up" so that those who were too weak to crawl up to the pole itself, and perhaps too far gone to even raise their voices in supplication could, nevertheless, lift up their eyes in simple faith in God’ s promise and be healed.  

Just as the bitten Israelites were healed by a look of faith, so the sinner may be saved by looking to Christ by faith. Saving faith is not some difficult and meritorious work which man must perform so as to give him a claim upon God for the blessing of salvation. It is not on account of our faith that God saves us, but it is through the means of our faith. It is in believing we are saved. It is like saying to a starving man, He that eats of this food shall be relieved from the pangs of hunger, and be refreshed and strengthened. Eating is no meritorious performance, but, from the nature of things, eating is the indispensable means of relieving hunger. To say that when a man believes he shall be saved, is just to say that the guiltiest of the guilty, and the vilest of the vile, is welcome to salvation, if he will but receive it in the only way in which, from the nature of the case, it can be received, namely, by personal faith in the Lord Jesus Christ, which means believing what God has recorded concerning His Son in the Holy Scriptures. The moment a sinner does that he is saved, just as God said to Moses, "It shall come to pass, that every one that is bitten, when he looketh upon it, shall live."  

"Every one that is bitten." No matter how many times he may have been bitten; no matter how far the poison had advanced in its progress toward a fatal issue, if he but looked he should "live." Such is the Gospel declaration: "whosoever believeth in him should not perish, but have everlasting life." There is no exception. The vilest wretch on the face of the earth, the most degraded and despised, the most miserable and wretched of all human kind, who believes in Christ shall be saved by Him with an everlasting salvation. Not sin but unbelief can bar the sinner’ s way to the Savior. It is possible that some of the Israelites who heard of the Divinely appointed remedy made light of it; it may be that some of them cherished wicked doubts as to the possibility of them obtaining any relief by looking at a brazen serpent; some may have hoped for recovery by the use of ordinary means; no matter, if these things were true of them, and later they found the disease gaining on them, and then they lifted up a believing eye to the Divinely erected standard, they too were healed. And should these lines be read by one who has long procrastinated, who has continued for many long years in a course of stout-hearted unbelief and impenitence, nevertheless, the marvelous grace of our God declares to you, that "whosoever believeth in him should not perish, but have everlasting life." It is still the "accepted time"; it is still "the day of salvation." Believe now, and thou shalt be saved.  

Man became a lost sinner by a look, for the first thing recorded of Eve in connection with the fall of our first parents is that "The woman saw that the tree was good for food" (Gen. 3:6) In like manner, the lost sinner is saved by a look. The Christian life begins by looking: "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else" (Isa. 45:22). The Christian life continues by looking: "let us run with patience the race which is set before us, looking unto Jesus the author and finisher of faith" (Heb. 12:2). And at the end of the Christian life we "re still to be looking for Christ: "For our conversation (citizenship) is in heaven; from whence also we look for the Savior, the Lord Jesus Christ" (Phil. 3:20). From first to last, the one thing required is looking at God’ s Son.  

But perhaps right here the troubled and trembling sinner will voice his last difficulty— "Sir, I do not know that I am looking in the correct way." Dear friend, God does not ask you to look at your look, but at Christ. In that great crowd of bitten Israelites of old there were some with young eyes and some with old eyes that looked at the serpent; there were some with clear vision and some with dim vision; there were some who had a full view of the serpent by reason of their nearness to the uplifted type of Christ; and there were, most probably, others who could scarcely see it because of their great distance from the pole, but the Divine record is "It shall come to pass, that every one that is bitten, when he looketh upon it, shall live." And so it is today. The Lord Jesus says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." He does not define the method or the manner of coming, and even if the poor sinner comes groping, stumbling, falling, yet if only he will "come" there is a warm welcome for him. So it is in our text: it is "whosoever believeth"— nothing is said about the strength or the intelligence of the belief, for it is not the character or degree of faith that saves, but Christ Himself. Faith is simply the eye of the soul that looks off unto the Lord Jesus, Do not rest, then, on your faith, but on the Savior Himself.  

"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" (John 3:16). Christ had just made mention of His death, and had affirmed that the Cross was an imperative necessity; it was not "the Son of man shall be lifted up," but "the Son of man must be lifted up." There was no other alternative. If the claims of God’ s throne were to be met, if the demands of justice were to be satisfied, if the sin was to be put away, it could only be by some sinless One being punished in the stead of those who should be saved. The righteousness of God required this: the Son of man must be lifted up.  

But there is more in the Cross of Christ than an exhibition of the righteousness of God; there is also a display of His wondrous love. Verse 16 explains verse 14, as its opening word indicates. Verse 16 takes us back to the very foundation of everything. The great Sacrifice was provided by Love. Christ was God’ s love-gift. This at once refutes an error that once obtained in certain quarters, namely, that Christ died in order that God might be induced to pity and save men. The very opposite is the truth. Christ died because God did love men, and was determined to save them that believe. The death of Christ was the supreme demonstration of God’ s love. It was impossible that there should be any discord among the Persons of the Godhead in reference to the salvation of men. The will of the Godhead is, and necessarily must be, one. The Atonement was not the cause, but the effect, of God’ s love: "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:9, 10). From what other source could have proceeded the giving of Christ to save men but from LOVE— pure sovereign benignity!  

The Love of God! How blessed is this to the hearts of believers, for only believers can appreciate it, and they but very imperfectly. It is to be noted that here in John 3:16 there are seven things told us about God’ s love: First, the tense of His love— "God so loved." It is not God loves, but He "loved." That He loves us now that we are His children, we can, in measure, understand; but that He should have loved us before we became His children passes knowledge. But He did. "God commendeth his love toward us, in that, while we were yet sinners Christ died for us" (Rom. 5:8). And again: "Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee" (Jer. 31:3). Second, the magnitude of His love— "God so loved." None can define or measure that little word "so." There are dimensions to the breadth, and length, and depth, and height of His wondrous love, that none can measure. Third, the scope of God’ s love— "God so loved the world." It was not limited to the narrow bounds of Palestine, but it flowed out to sinners of the Gentiles, too. Fourth, the nature of God’ s love— "God so loved the world that he gave." Love, real love, ever seeks the highest interest of others. Love is unselfish; it gives. Fifth, the sacrificial character of God’ s love— "he gave his only begotten Son." God spared not His Best. He freely delivered up Christ, even to the death of the Cross, Sixth, the design of His love". That whosoever believeth on him should not perish." Many died in the wilderness from the bites of the serpents: and many of Adam’ s race will suffer eternal death in the lake of fire. But God purposed to have a people who "should not perish." Who this people are is made manifest by their "believing" on God’ s Son. Seventh, the beneficence of God’ s love— "But have everlasting life." This is what God imparts to every one of His own. Ah, must we not exclaim with the apostle, "Behold, what manner of love the Father hath bestowed upon us"! (1 John 3:1). O dear Christian reader, if ever you are tempted to doubt God’ s love go back to the Cross, and see there how He gave up to that cruel death His "only begotten Son."  

"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’ s love. Unselfish in its character— for love "seeketh not her own"— it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’ s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"— as a part of the verb— expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18— "might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.  

"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead— the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!  

"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’ s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness— they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.  

"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?— "lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’ s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"— note the perfect tense— he comes again and again to the light of God’ s Word. And for what purpose? To learn God’ s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!  

For the benefit of those who would prepare for the next lesson we submit the following questions:  

1. What does the "much water" teach? verse 23.  

2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?  

3. What is the meaning of verse 27?  

4. What vitally important lesson for the Christian is taught in verse 29?  

5. What is the meaning of verse 33?  

6. What is meant by the last half of verse 34?  

7. How does verse 35 bring out the Deity of Christ?  

  

Combined Bible: Joh 3:22-36

of the Gospel of John   

CHAPTER 10   

Christ Magnified by His Forerunner   

John 3:22-36   

We give first a brief Analysis of the passage which is to occupy our attention. Here we see:  

1. The Lord Jesus and His Disciples in Judea, verse 22.  

2. John baptizing in Aenon, verses 23, 24.  

3. The attempt to provoke John’ s jealousy, verses 25, 26.  

4. The humility of John, verses 27, 28.  

5. The joy of John, verse 29.  

6. The preeminence of Christ, verses 30-35.  

7. The inevitable alternative, verse 36.  

Another typical picture is presented in the passage before us, though its lines are not so easily discernible as in some of the others which we have already looked at.  

The spiritual state of Judaism as it existed at the time of our Lord’ s sojourn on earth is revealed in three pathetic statements; first, the Jews were occupied with the externals of religion (verse 25); second, they were envious of the results attending the ministry of Christ (verse 26); third, they rejected the testimony of the Savior (verse 32). How pointedly did these things expose the condition of Israel as a nation! With no heart for the Christ of God, and ignorant, too, of the position occupied by His forerunner (verse 28), they were concerned only with matters of ceremonialism. Religious they were, but for a Savior they felt no need. They preferred to wrangle over questions of "purification," rather than go to the Lord Jesus for the Water of life. But this was not all. They were jealous of the outward success that attended the ministry of the Lord Jesus in its early stages. How this revealed their hearts! Plainer still is what we read of them in verse 32— the testimony of Christ they "received not." The Savior was not only "despised" by them, He was "rejected," too. Once more, then, is the awful condition of Judaism made manifest before our eyes.  

"After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized" (John 3:22). This must be read in the light of John 4:2. By linking these two verses together an important principle is established: what is done by the servants of Christ by His authority is as though it had been done by Christ immediately. It is the same as what we read of in 2 Corinthians 5:20: "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’ s stead, be ye reconciled to God." It is the same in prayer. When we really pray to the Father in the name of Jesus Christ, it is as though Christ Himself were the suppliant.  

"And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized" (John 3:23). The meaning of the names of these places— like all others in Scriptures— are deeply significant. Aenon signifies "place of springs," Salim means "peace." What a blessed place for John to be in! These names point a striking contrast from "the wilderness of Judea" and "the region round about Jordan" (cf. Matthew 3:1, 5), which speak of drought and death. Surely there is a most important lesson taught us here, and a most precious one too. The place of drought and death was where God had called the forerunner of Christ to labor, and as he there bore faithful witness to the Lord Jesus it became to him a place of "springs" (refreshment) and "peace!" Such is ever the experience of the obedient servant of God.  

"John also was baptizing." There is a word of great practical importance here for many a servant of God. The Lord Jesus was there in Judea in person, and His disciples were with Him, baptizing. The crowds which at first attended the preaching of John had now deserted him, and were thronging to Christ (verse 26). What then does the Lord’ s forerunner do? Does he decide that his work is now finished, and that God no longer has need of him? Does he become discouraged because his congregations were so small? Does he quit his work and go on a long vacation? Far, far from it. He faithfully persevered: "John also was baptizing." Has this no message for us? Perhaps these lines may be read by some who used to minister to big crowds. But these are no more. Another preacher has appeared, and the crowds flock after him. What then? Must you then conclude that God has set you aside? Are you suffering this experience to discourage you? Or, worse still, are you envious of the great success attending the labors of another! Ah, fellow-servants of Christ, take to heart this word— "John also was baptizing." His season of popularity might be over: his light might be eclipsed by that of a greater: the crowds might have become thin; but, nevertheless, he plodded on and faithfully persevered in the work God had given him to do! "And let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal. 6:9). John performed his duty and fulfilled his course.  

"John also was baptizing in Aenon near to Salim, because there was much water there." This is one of the many verses in the New Testament which plainly intimates the mode of baptism. If baptism were by sprinkling or by pouring, "much water" would not be required. The fact that John baptized in Aenon "because there was much water there" strongly implies that the scriptural form of baptism is immersion. But the one who desires to know and carry out God’ s mind is not left to mere inferences, forceful though they may be. The very word "baptized’’ (both in the Greek and in English) signifies "to dip or immerse." The Greek words for sprinkling and pouring" are entirely different from the one for baptize. Again; the example of our blessed Lord Himself ought to settle all controversy. No unprejudiced mind can read Matthew 3:16 without seeing that the Lord Jesus was immersed. Finally, the testimony of Romans 6 is unequivocal and conclusive. There we read, "We are buried with Him by baptism into death" (verse 3).  

"Then there arose a question between some of John’ s disciples and the Jews about purifying" (John 3:25). The "Jews" mentioned here are the same as those we read of in John 1:19, who sent a delegation unto the Baptist to inquire who he was. There is a slight difference between the ancient Greek MSS, and following a variation of reading the R.V. says, "There arose therefore a questioning on the part of John’ s disciples with a Jew about purifying." But we are thoroughly satisfied that here, as in the great majority of instances, the A.V. is preferable to the R.V. Clearly it is "the Jews" of John 1:19 who are before us again in John 3:25. This is seen from what we read in verse 28: "Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him." The Baptist reminds them of the testimony he bore before their representatives on the previous occasion, for John 3:28 corresponds exactly with John 1:20 and 23.  

"And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to him" (John 3:26). What was the object of these Jews? Was not their motive a malicious one? Were they not seeking to make John envious? It would certainly appear so. Why tell him of the outward success of Christ’ s ministry if it were not to provoke the jealousy of His harbinger? And cannot we detect the Enemy of souls behind this! This is ever a favorite device with him, to make one servant of the Lord envious at the greater success enjoyed by another. And alas! how frequently does he gain his wicked ends thus. It is only those who seek not honor of men, but desire only the glory of their Lord, that are proof against such attacks.  

A striking example of the above principle is found in connection with Moses, who "was very meek, above all the men which were upon the face of the earth" (Num. 12:3). In Numbers 11:26, 27 we read, "But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp." Now notice what follows— "And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them." Even Joshua was jealous for his master’ s sake. But how blessedly did Moses rebuke him: "And Moses said unto him, Enviest thou for my sake? would God that all the Lord’ s people were prophets and that the Lord would put his spirit upon them!"  

The same unselfish spirit is seen in that one who referred to himself as "less than the least of all saints" (Eph. 3:8). While the beloved apostle was a prisoner in Rome, many of the brethren waxed confident, and were bold to speak the word without fear. True, some preached Christ of envy and strife, and some also of good will. How then did the apostle feel? Did he think these others were seeking to take advantage of his absence? Was he jealous of their labors? Not so: he said: "Notwithstanding... I therein do rejoice, yea, and will rejoice" (Phil. 1:14-18). So, again, he learns of the ministry of Philemon in refreshing the saints, and to him he writes, "we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother" (Philem. 7). May more of this spirit be found in us and in other of the Lord’ s servants as we learn of how God is using them.  

"John answered and said, A man can receive nothing, except it be given him from heaven" (John 3:27). It is beautiful to see how John conducted himself on this occasion. His reply was most becoming. First, he bows to God’ s sovereign will (verse 27). Second, he reminds his tempters of his previous disclaimer of any other place being his save that of one "sent before" the Lord (John 1:28). Third, he declared that Israel belonged to Christ, not to himself (verse 29). Fourth, he affirms that his own joy was fulfilled in seeing men turning to the Lord Jesus (verse 29). Finally, he insists that while Christ must "increase," he must "decrease" (verse 30). Blessed self-abnegation was this.  

"John answered and said, A man can receive nothing, except it be given him from heaven." John was not at all surprised at the lack of spiritual perception in these Jews. The things of God cannot be discerned by the natural man. Before a man can even "receive" spiritual things they must first be "given him from heaven." And in the bestowment of His gifts God is sovereign. We are fully satisfied that the contents of this twenty-seventh verse contains the key to much that is puzzling. There are some brethren, beloved of the Lord, who do not see the truth of believer’ s baptism; there are others who stumble over the subject of predestination. What may be as clear as sunlight to us, is dark to them. But let us not be puffed up by our superior knowledge. Let us remember the admonition of the apostle Paul, "For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory (boast), as if thou hadst not received it?" (1 Cor. 4:7).  

But on the other hand, there is no excuse for ignorance in the things of God. Far from it. God has plainly made known His mind. His blessed Word is here in our hands. The Holy Spirit has been given to us to guide us into all truth. And it is our responsibility to believe and understand all that is recorded for our learning: "And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. 8:2). Nevertheless, there is the Divine side, too; and this is what is before us here in John 3:27. What did the Lord Jesus say in response to the unbelief of the cities wherein His mightiest works were done? "Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight" (Matthew 11:25, 26). What did He say to Peter, when that apostle bore such blessed testimony to His Messiahship and Deity? "Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (Matthew 16:17). And what is recorded of Lydia? "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, THAT (in order that) she attended unto the things which were spoken of Paul" (Acts 16:14).  

And yet God is not capricious. If it is not "given" to us the fault is all our own. We "have not" because we "ask not" (James 4:2). Or, we "find" not, because we are too lazy to "search" diligently for the precious things of God. Here is His sure promise, provided we meet the conditions annexed to it: "My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God" (Prov. 2:1-5).  

"Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him" (John 3:28). John now announces what he was not, and what he was. He was but the messenger before the face of Christ, His forerunner. A subordinate place, therefore, was his. How blessed was this. These Jews were seeking to stir up the pride of John. But the Lord’ s servant takes his proper place before them. He reminds them that he was only one "sent before" Christ.  

"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" (John 3:29). The first thing which claims our attention here is the opening sentence of this verse. Who is meant by the "bride" which the Lord Jesus even then was said to "have?" In seeking the answer to this question, particular attention should be paid to the connection in which this statement is found, the circumstances under which it was made, and also to the person who uttered it. The connection in which this occurs is discovered by going back to John 3:22, 23. The disciples of Jesus, as well as John himself, were "baptizing." This was not Christian baptism, for that was not instituted until after the death and resurrection of the Savior. This baptism, therefore, was kingdom baptism, and was one of the conditions of entrance into it (cf. Matthew 3). The circumstances under which this statement was made is seen in that John 3:29 formed part of the Baptist’ s reply to those who were seeking to arouse his envy over the fact that the crowds were now flocking to Christ. The person who uttered it was not Paul the apostle to the Gentiles, but John the Baptist, whose ministry was confined to Israel, and who here styles himself "the friend of the Bridegroom."  

When the Baptist said "He that hath the bride, is the bridegroom," he was not referring to the Church, the Body of Christ, for of that he knew nothing whatever, nor did any one else save the Triune God. At that time Christ was not forming a church, but as "the minister of the circumcision" He was presenting Himself to Israel. A repenting and believing few gathered around Him. That the twelve apostles are connected with Christ in an earthly relationship (though also, of course, members of the household of faith, and of the family of God) is clear from the words of the Savior: "Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). This is something which the apostle Paul— the apostle of the Gentiles, the one through whom God made known the truth of one Body— will never do.  

"He that hath the bride" was the language of faith. The company who will form the "bride" was then far from being complete; only a nucleus was there, but faith viewed the purpose of God concerning Israel as already accomplished. But "he that hath the bride" rules out the one body, for that did not begin to be formed until several years later. If further proof of the correctness of what we have written be asked for, it is at once forthcoming in the very next sentence: "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.’’ Without a doubt this refers to John the Baptist himself. But in no possible sense was he associated with heralding the truth of the Church which is the Body of Christ. His own language, as recorded in John 1:31 is final: "But that he should be made manifest to Israel, therefore, am I come baptizing with water."  

Let it be clearly understood that in this chapter we are neither denying nor affirming that the Body of Christ will be His heavenly bride. That does not fall within the compass of the present passage. What we have attempted to do is to give a faithful exposition of John 3:29, and the "bride" there plainly refers to a company of regenerated Israelites, a company not yet completed. The work of gathering out that company has been interrupted by the rejection of Christ by the Jewish nation as a whole, and this has been followed by the present period. But after the Body of Christ has come "in the unity of the faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph. 4:13) God will resume His work with Israel and complete that company which is to be gathered out from them.  

"But the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’ s voice" (verse 29). This is very blessed. Notice first, how we have repeated here what we called attention to when considering John 1:35-37: the two disciples of John "stood" before they heard their master "speak" and say "Behold the lamb of God." The order is the same in the verse now before us— "Which standeth and heareth him." Standing signifies the cessation of activity: it denotes an act of concentrated attention. The principle illustrated is a deeply important one. It is one which needs to be pressed in this day of hustling and bustling about, which is only the product of the energy of the flesh. We must "stand" before we can "hear Him."  

"This my joy therefore is fulfilled" (verse 29). How precious is this! Joy of heart is the fruit of being "occupied with Christ!" It is standing and hearing His voice which delights the soul. But again we say that the all-important prerequisite for this is a cessation of the activities of the flesh. His voice cannot be heard if we are rushing hither and thither in fellowship with the fearful bedlam all around us. The "better part" is not to be like Martha— "cumbered about much serving"— but is to "sit" at the feet of the Lord Jesus like Mary did, hearing His word (see Luke 10:38-42). Notice, too, the tense of the verbs in John 3:29: "standeth and heareth." The perfect tense expresses continuous action: again and again, daily, this must be done, if our joy is to be filled full. Is not our failure at this very point the explanation of our joyless lives?  

"He must increase, but I must decrease" (John 3:30). Blessed climax was this to the lovely modesty of John, and well calculated to crush all party feeling and nip in the bud any jealousy there might be in the hearts of his own disciples. In principle this is inseparably connected with what he had just said before in the previous verse. The more I "decrease" the more I delight in standing and hearing the voice of that blessed One who is Altogether Lovely. And so conversely. The more I stand and hear His voice, the more will He "increase" before me, and the more shall I "decrease." I cannot be occupied with two objects at one and the same time. To "decrease" is, we take it, to be less and less occupied with ourselves. The more I am occupied with Christ, the less shall I be occupied with myself. Humility is not the product of direct cultivation, rather it is a by-product. The more I try to be humble, the less shall I attain unto humility. But if I am truly occupied with that One who was "meek and lowly in heart," if I am constantly beholding His glory in the mirror of God’ s Word, then shall I be "changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18).  

The passage now before us contains the final testimony of the Baptist to the Lord Jesus Christ. In it the Savior and His servant are sharply contrasted. In witnessing to the manifold glories of his Master, John the Baptist draws a seven-fold contrast. First, John was one who could receive nothing, except it were given him from heaven (verse 27); where as Christ was the One to whom the Father "hath given all things" ( verse 35). Second, Jesus was the Christ, whereas John was only one "sent before Him" (verse 28). Third, Christ was the "bridegroom," whereas John was but the "friend" of the Bridegroom (verse 29). Fourth, Christ must "increase," whereas John himself must "decrease" (verse 30). Fifth, John was "of the earth," whereas the Lord Jesus had come "from above," and "is above all" (verse 31). Sixth, John had only a measure of the Spirit, but of Christ it is witnessed, "God giveth not the Spirit by measure unto him" (verse 34). Seventh, John was but a servant, whereas the Savior was none less than the Son of the Father (verse 35). What a blessed and complete testimony was this to the immeasurable superiority of the Lord of Glory!  

"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" (John 3:31). John now witnesses to the person, the glory, and the testimony of Christ. It seems to us that John is here giving point to one of the seven contrasts contained in this testimony which he here drew between Christ and himself. "Earth and earthly" must not be understood to signify "world and worldly." John was of the earth, and spoke of things which pertain to the earth. But the Lord was from heaven, and is above all. All other messengers that God has sent had much earthiness about them, as those of us who are His servants now have much of it. We are limited by our finite grasp. The bodies of death in which we dwell are a severe handicap. Our vision is largely confined to the things of earth. But there were no limitations to the Lord Jesus: He was the Son of God from heaven, pure, perfect, omniscient.  

"And what he hath seen and heard, that he testifieth" (John 3:32). The testimony which Christ bore was a perfect one. The prophets received their message from the Holy Spirit, and they spoke of things which they had not "seen"— see Matthew 13:17. There are things which the angels desire to look into, but they were too mysterious for them to fathom— see 1 Peter 1:12. But our Lord Jesus Christ knows "heavenly things" by His own perfect knowledge, for He hath ever dwelt in the bosom of the Father. He knew the mind of God for He is God.  

"And no man receiveth his testimony" (John 3:32). How radically different was this word of John from that of the Jews who declared "all men come to him," verse 26! One lesson we may draw from this is the unreliability of statistics which seek to tabulate spiritual results. Those Jews were looking at the outward appearance only, and from that point of view the cause of Christ seemed to be prospering in an extraordinary way. But the Lord’ s forerunner looked beneath the surface, at the true spiritual results, and his verdict was "no man receiveth his testimony." Beware then of statistics, they depend largely on the one who compiles them. Some who are sanguine, will say everything that is pleasing and encouraging; others, who are more serious and severe in their judgment, will say much that is depressing.  

"No man receiveth his testimony." This is not to be understood without qualification, for the very next words declare "he that hath received his testimony hath set to his seal that God is true." It is evident that what John meant was that comparatively none received the testimony of Christ. Compared with the crowds which came to Him, compared with the nation of Israel as a whole, those who "received" Christ’ s testimony were so few, that they were as though none at all received it. And is it not the same today? In this favored land Christ is preached to multitudes, and many there are who hear about Him; but, alas! how few give evidence of having really received His testimony into their hearts!  

And why is it that men receive not the testimony of this One who "cometh from heaven" (verse 31), who testifies of what He has seen and heard (verse 32), and who has the Spirit without measure (verse 34), yea, who is none other than the— Son beloved of the Father (verse 35)? It is because they are earthly. The message is too heavenly for them. They have no relish for it. They have hearts only for things below. Others are too learned to believe anything so simple: it is still to the Jews a stumblingblock, and to the Greeks foolishness. They will not believe God; and how can they while "they receive honor from men!" With others it is wide that hinders. They think themselves good enough already. They are pharisaical. They are too high-born to see their need of being born again. They are too haughty to take the place of empty-handed beggars and receive God’ s gift. But the root reason for rejecting the testimony of Christ is that, "men loved darkness rather than light, because their deeds were evil" (John 3:19). Men are so depraved their hearts are hardened and their understandings are darkened, and therefore, do they prefer the darkness to the light.  

"He that hath received his testimony hath set to his seal that God is true" (John 3:33). To "set to his seal" means to certify and ratify. By faith in the Lord Jesus the believer has come to know God as a reality. Hitherto he heard of and talked about an unknown God, but now he knows God for himself, and declares his faith in His fidelity. God says, "He that believeth on the Son hath everlasting life," and the believer finds that God is true, for he lives now in newness of life. The Lord says, "He that believeth on him is not condemned," and the believer knows it is so, for the burden of guilt is gone from his conscience. Those who receive Christ’ s testimony as true, take it unto themselves. They rest their souls upon it. They make it their own. They allow nothing to make them doubt what He has said. No matter whether they can thoroughly understand it or no; no matter whether it seems reasonable or unreasonable, they implicitly believe it. Whether their feelings respond or not, makes no difference— the Son of God has spoken, and that is enough.  

"For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him" (John 3:34). The Lord Jesus Christ was sent here by God, and He spoke only the words of God. Testimony to this fact was borne to Him by the Father on the Mount of Transfiguration: "This is My beloved Son, in whom I am well-pleased: hear ye him" (Matthew 17:5). And Christ differed from every other messenger sent from God— in all things He has "the pre-eminence." Others had the Spirit "by measure." They knew but fragments of the truth of God. To them the Spirit came and then went again. Moreover, their gifts varied: one had a certain gift from the Spirit, another an entirely different gift. But God gave not the Spirit by measure unto Christ. The Lord Jesus knew the full truth of God, for He Himself is the Truth. On Him the Spirit did not come and go; instead, we read, He "abode upon him" (John 1:32). And further: Christ was endowed with every. Divine gift. In contrast from the fragmentary communications of God through the prophets (see Hebrews 1:1), Christ fully and finally received the mind of God. We believe that the full meaning of these words that Christ had the Spirit "without measure" is a statement that is strictly parallel with what we read in Colossians 2:9, "For in Him dwelleth all the fulness of the Godhead bodily."  

"The Father loveth the Son, and hath given all things into his band" (John 3:35). What a glorious testimony was this! Christ was more than a messenger or witness for God, He was the "Son" beloved of the Father. Not only so, He was the One into whose hand the Father had "given all things." How this brings out, again, the absolute Deity of Christ! To none but to One absolutely equal with Himself could the Father give "all things."  

"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" (John 3:36). Here is the inevitable alternative. Salvation comes through believing, believing on the Son. How Divinely simple! Those who believe on the Son have "everlasting life" as a present possession, though the full enjoyment as well as the full manifestation of it are yet future. But those who believe not the Son "shall not see life," neither enter into it nor enjoy it; instead, the wrath of a sin-hating God "abideth" on them. It is upon them even now, and if they believe not, it shall abide on them for ever and ever. How unspeakably solemn! How it behooves every reader to seriously and honestly face the question— To which class do I belong?— to those who believe on the Son, or to those who believe not on the Son?  

The following questions concern the next lesson:  

1. What are we to learn from the statement that "Jesus himself baptized not"? John 4:2.  

2. Why did the Lord "leave Judea" when He knew the Pharisees were jealous? John 4:3.  

3. What prophetic foreshadowing do we have in John 4:3, 4?  

4. Why was it that Christ "must needs" go through Samaria? John 4:4.  

5. What are we to learn from the fact that the meeting between Christ and the Samaritan woman occurred at a "well?" John 4:6.  

6. Why are we told that it was "Jacob’ s well"? John 4:6.  

7. What is suggested by the "sixth hour"? John 4:6.  

  

Maclaren: Joh 3:2

Teacher Or Saviour?

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.'--John 3:2.

THE connection in which the Evangelist introduces the story of Nicodemus throws great light on the aspect under which we are to regard it. He has just been saying that upon our Lord's first visit to Jerusalem at the Passover there was a considerable amount of interest excited, and a kind of imperfect faith in Him drawn out, based solely on His miracles. He adds that this faith was regarded by Christ as unreliable; and he goes on to explain that our Lord exercised great reserve in His dealings with the persons who professed it, for the reason that He knew all men, and needed not that any should testify of man, for He knew what was in man.'

Now, if you note that reiteration of the word man,' you will understand the description which is given of the person who is next introduced. He knew what was in man. There was a man of the Pharisees named Nicodemus, a ruler of the Jews.' It would have been enough to have said, There was a Pharisee.' When John says a man of the Pharisees,' he is not merely carried away by the echo in his ears of his own last words, but it is as if he had said, Now, here is one illustration of the sort of thing that I have been speaking about; one specimen of an imperfect faith built upon miracles; and one illustration of the way in which Jesus Christ dealt with it.'

Nicodemus was a Pharisee.' That tells us the school to which he belonged, and the general drift of his thought. He was a ruler of the Jews.' That tells us that he held an official position in the supreme court of the nation, to which the Romans had left some considerable shadow of power in ecclesiastical matters. And this man comes to Christ and acknowledges Him. Christ deals with him in a very suggestive fashion. His confession, and the way in which our Lord received it, are what I desire to consider briefly in this sermon.

I. Note Then, First, This Imperfect Confession.

Everything about it, pretty nearly, is wrong. He came to Jesus by night,' half-ashamed and wholly afraid of speaking out the conviction that was working in him. He was a man in position. He could not compromise himself in the eyes of his co-Sanhedrists. It would be a grave thing for a man like me to be found in converse with this new Rabbi and apparent Prophet. I must go cautiously, and have regard to my reputation and my standing in the world; and shall steal to Him by night.' There is something wrong with any convictions about Jesus Christ which let themselves be huddled up in secret. The true apprehension of Him is like a fire in a man's bones, that makes him weary of forbearing' when he locks his lips, and forces him to speak. If Christians can be dumb, there is something dreadfully wrong with their Christianity. If they do not regard Jesus Christ in such an aspect as to oblige them to stand out in the world and say, Whatever anybody says or thinks about it, I am Christ's man,' then be sure that they do not yet know Him as they ought to do.

Nicodemus came to Jesus by night,' and therein condemned himself. He said, Rabbi, we know.' There is more than a soupcon of patronage in that. He is giving Jesus Christ a certificate, duly signed and sealed by Rabbinical authority. He evidently thinks that it is no small matter that he and some of his fellows should have been disposed to look with favour upon this new Teacher. And so he comes, if not patronising the young man, at all events extremely conscious of his own condescension in recognising Him with his We know.'

Had he the right to speak for any of his colleagues? If so, then at that very early stage of our Lord's ministry there was a conviction beginning to work in that body of ecclesiastics which casts a very lurid light on their subsequent proceedings. It was a good long while after, when Jesus Christ's attitude towards them had been a little more clearly made out than it was at the beginning, that they said officially, As for this fellow, we know not whence He is.' They knew' when He did not seem to be trenching on their prerogatives, or driving His Ithuriel-spear through their traditional professions of orthodoxy and punctilious casuistries. But when He trod on their toes, when He ripped up their pretensions, when He began to show His antagonism to their formalism and traditionalism, then they did not know where He came from. And there are many of us who are very polite to Jesus Christ as long as He does not interfere with us, and who begin to doubt His authority when He begins to rebuke our sins.

The man that said We know,' and then proceeded to tell Christ the grounds upon which He was accepted by him, was not in the position which becomes sinful men drawing near to their Saviour. We know that Thou art a Teacher'--contrast that, with its ring of complacency, and, if not superior, at least co-ordinate, authority, with Jesus! Master! have mercy on me,' or with Lord! save or I perish,' and you get the difference between the way in which a formalist, conceited of his knowledge, and a poor, perishing sinner, conscious of his ignorance and need, go to the Saviour.

Farther, this imperfect confession was of secondary value, because it was built altogether upon miraculous evidence. Now, there has been a great deal of exaggeration about the Value of the evidence of miracle. The undue elevation to which it was lifted in the apologetic literature of the eighteenth century, when it was almost made out as if there was no other proof that Jesus came from God than that He wrought miracles, has naturally led, in this generation and in the last one, to an equally exaggerated undervaluing of its worth. Jesus Christ did appeal to signs; He did also most distinctly place faith that rested merely upon miracle as second best; when He said, for instance, If ye believe not Me, yet believe the works.' Nicodemus says, We know that Thou art a Teacher sent from God, because no man can do these miracles except God be with him.' Ah! Nicodemus! did not the substance of the teaching reveal the source of the teaching even more completely than the miracles that accompanied it? Surely, if I may use an old illustration, the bell that rings in to the sermon (which is the miracles) is less conclusive as to the divine source of the teaching than is the sermon itself. Christ Himself is His own best evidence, and His words shine in their own light, and need no signs in order to authenticate their source. The signs are there, and are precious in my eyes less as credentials of His authority than as revelations of His character and His work. They are wonders; that is much. They are proofs; as I believe. But, high above both of these characteristics, they are signs of the spiritual work that He does, and manifestations of His redeeming power. And so a faith that had no ears for the ring of the divine voice in the words, and no eyes for the beauty and perfection of the character, was vulgar and low and unreliable, inasmuch as it could give no better reason for itself than that Jesus had wrought miracles.

I need not remind you of how noticeable it is that at this very early stage in our Lord's ministry there were a sufficient number of miracles done to be qualified by the Evangelist as many,' and to have been a very powerful factor in bringing about this real, though imperfect, faith. John has only told us of one miracle prior to this; and the other Evangelists do not touch upon these early days of our Lord's ministry at all. So that we are to think of a whole series of works of power and supernatural grace which have found no record in these short narratives. How much more Jesus Christ was, and did, and said, than any book can ever tell! These are but parts of His ways; a whisper of His power. The fulness of it remains unrevealed after all revelation.

But the central deficiency of this confession lies in the altogether inadequate conception of Jesus Christ and His work which it embodies. We know that Thou art a Teacher, a miracle-worker, a man sent from God, and in communion with Him.' These are large recognitions, far too large to be spoken of any but a select few of the sons of men. But they fall miserably beneath the grandeur, and do not even approach within sight of the central characteristic, of Christ and of His work. Nicodemus is the type of large numbers of men nowadays. All the people that have a kind of loose, superficial connection with Christianity re-echo substantially his words. They compliment Jesus Christ out of His divinity and out of His redeeming work, and seem to think that they are rather conferring an honour upon Christianity when they condescend to say, We, the learned pundits of literature; we, the arbiters of taste; we, the guides of opinion; we, the writers in newspapers and magazines and periodicals; we, the leaders in social and philanthropic movements--we recognise that Thou art a Teacher.' Yes, brethren, and the recognition is utterly inadequate to the facts of the case, and is insult, and not recognition.

II. The Way In Which Jesus Christ Deals With This Imperfect Confession.

Let me ask you to look now, in the next place, at the way in which Jesus Christ deals with this imperfect confession.

It was a great thing for a young Rabbi from Nazareth, who had no certificate from the authorities, to find an opening thus into the very centre of the Sanhedrim. There is nothing in life, to an ardent young soul, at the beginning of his career--especially if he feels that he has a burden laid upon him to deliver to his fellows--half so sweet as the" early recognition by some man of wisdom and weight and influence, that he too is a messenger from God. In later years praise and acknowledgment cloy. And one might have expected some passing word from the Master that would have expressed such a feeling as that, if He had been only a young Teacher seeking for recognition. I remember that in that strange medley of beauty and absurdity, the Koran, somewhere or other, there is an outpouring of Mahomet's heart about the blessedness of his first finding a soul that would believe in him. And it is strange that Jesus Christ had no more welcome for this man than the story tells that He had. For He meets him without a word of encouragement; without a word that seemed to recognise even a growing and a groping confidence, and yet He would not quench the smoking flax.' Yes! sometimes the kindest way to deal with an imperfect conception is to show unsparingly why it is imperfect; and sometimes the apparent repelling of a partial faith is truly the drawing to Himself by the Christ of the man, though his faith be not approved.

So, notice how our Lord meets the imperfections of this acknowledgment. He begins by pointing out what is the deepest and universal need of men. Nicodemus had said, Rabbi, we know that Thou art a Teacher come from God.' And Christ says, Verily, verily, I say unto you, ye must be, born again.' What has that to do with Nicodemus's acknowledgment? Apparently nothing; really everything. For, if you will think for a moment, you will see how it meets it precisely, and forces the Rabbi to deepen his conception of the Lord. The first thing that you and I want, for our participation in the Kingdom of God, is a radical out-and-out change in our whole character and nature. Ye must be born again'; now, whatever more that means, it means, at all events, this--a thorough-going renovation and metamorphosis of a man's nature, as the sorest need that the world and all the individuals that make up the world have.

The deepest ground of that necessity lies in the fact of sin. Brother, we can only verify our Lord's assertion by honestly searching the depths of our own hearts, and looking at ourselves in the light of God. Think what is meant when we say, He is Light, and in Him is no darkness at all.' Think of that absolute purity, that, to us, awful aversion from all that is evil, from all that is sinful Think of what sort of men they must be who can see the Lord. And then look at yourself. Are we fit to pass that threshold? Are we fit to gaze into that Face? Is it possible that we should have fellowship with Him? Oh, brethren, if we rightly meditate upon two facts, the holiness of God and our own characters, I think we shall feel that Jesus Christ has truly stated the case when He says, Ye must be born again.' Unless you and I can get ourselves radically changed, there is no Heaven for us; there is no fellowship with God for us. We must stand before Him, and feel that a great gulf is fixed between us and Him.

And so when a man comes with his poor little Thou art a Teacher,' no words are wanted in order to set in glaring light the utter inadequacy of such a conception as that. What the world wants is not a Teacher, it is a Life-giver. What men want is not to be told the truth; they know it already. What they want is not to be told their duty; they know that too. What they want is some power that shall turn them clean round. And what each of us wants before we can see the Lord is that, if it may be, something shall lay hold of us, and utterly change our natures, and express from our hearts the black drop that lies there tainting everything.

Now, this necessity is met in Jesus Christ. For there were two musts' in His talk with Nicodemus, and both of them bore directly on the one purpose of deepening Nicodemus's inadequate conception of what He was and what He did. He said, Ye must be born again,' in order that his hearer, and we, might lay to heart this, that we need something more than a Teacher, even a Life-giver; and He said,' The Son of Man must be lifted up,' in order that we might all know that in Him the necessity is met, and that the Son of Man, who came down from Heaven, and is in Heaven, even whilst He is on earth, is the sole ladder by which men can ascend into Heaven and gaze upon God.

Thus it is Christ's work as Redeemer, Christ's sacrifice on the Cross, Christ's power as bringing to the world a new and holy life, and breathing it into all that trust in Him, which make the very centre of His work. Set by the side of that this other, Thou art a Teacher sent from God.' Ah, brethren, that will not do; it will not do for you and me! We want something a great deal deeper than that. The secret of Jesus is not disclosed until we have passed into the inner shrine, where we learn that He is the Sacrifice for the world, and the Source and Fountain of a new life. I beseech you, take Christ's way of dealing with this certificate of His character given by the Rabbi who did not know his own necessities, and ponder it.

Mark the underlying principle which is here--viz, if you want to understand Christ you must understand sin; and whoever thinks lightly of it will think meanly of Him. An underestimate of the reality, the universality, the gravity of the fact of sin lands men in the superficial and wholly impotent conception, Rabbi! Thou art a Teacher sent from God.' A true knowledge of myself as a sinful man, of my need of pardon, of my need of cleansing, of my need of a new nature, which must be given from above, and cannot be evolved from within, leads me, and I pray it may lead you, to cast yourself down before Him, with no complaisant words of intellectual recognition upon your lips, but with the old cry, Lord! be merciful to me a sinner.'

III. Notice When And Where This Imperfect Disciple Was Transformed.

And now, dear friends, one last word. Notice when and where this imperfect disciple was transformed into a courageous confessor.

We do not know what came immediately of this conversation. We only know that some considerable time after, Nicodemus had not screwed himself up to the point of acknowledging out and out, like a brave man, that he was Christ's follower; but that he timidly ventured in the Sanhedrim to slip in a remonstrance ingeniously devised to conceal his own opinions, and yet to do some benefit to Christ, when he said, Does our law judge any man before it hear him?' And, of course, the timid remonstrance was swept aside, as it deserved to be, by the ferocious antagonism of his co-Sanhedrists.

But when the Cross came, and it had become more dangerous to avow discipleship, he plucked up courage, or rather courage flowed into him from that Cross, and he went boldly and craved the body of Jesus,' and got it, and buried it. No doubt when he looked at Jesus hanging on the Cross, he remembered that night in Jerusalem when the Lord had said, The Son of Man must be lifted up,' and he remembered how He had spoken about the serpent lifted in the wilderness, and a great light blazed in upon him, which for ever ended all hesitation and timidity for him. And so he was ready to be a martyr, or anything else, for the sake of Him whom he now found to be far more than a Teacher,' even the Sacrifice by whose stripes he was healed.

Dear brethren, I bring that Cross to you now, and pray you to see there Christ's real work for us, and for the world, He has taught us, but He has done more. He has not only spoken, He has died. He has not only shown us the path on which to walk, He has made it possible for us to walk in it. He is not merely one amongst the noble band that have guided and inspired and instructed humanity, but He stands alone --not a Teacher, but the Redeemer, the Lamb of God, which taketh away the sins of the world.'

If He is a Teacher, take His teachings, and what are they? These, that He is the Son of God; that He came from God'; that He went to God'; that He gives His life a ransom for many'; that He is to be the Judge of mankind; that if we trust in Him, our sins are forgiven and our nature is renewed. Do not go picking and choosing amongst His teachings, for these which I have named are as surely His as Whatsoever ye would that men should do to you, do ye even so to them,' or any other of the moral teachings which the world professes to admire. Take the whole teachings of the whole Christ, and you will confess Him to be the Redeemer of your souls, and the Life-giver by whom, and by whom alone, we enter the Kingdom of God.

Maclaren: Joh 3:8

Wind And Spirit

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.'--John 3:8.

PERHAPS a gust of night wind swept round the chamber where Nicodemus sat listening to Jesus, and gave occasion for this condensed parable. But there is occasion sufficient for it in the word Splint, which, both in the language in which our Lord addressed the ruler of the Sanhedrim, and in that which John employed in recording the conversation, as in our own English, means both spirit' and breath.' This double signification of the word gives rise to the analogies in our text, and it also raises the question as to the precise meaning of the text. There are two alternatives, one adopted by our Authorised and Revised Version, and one which you will find relegated to the margin of the latter. We may either read' the wind bloweth' or the Spirit breathes.' I must not be tempted here to enter into a discussion of the grounds upon which the one or the other of these two renderings may be preferred. Suffice it to say that I adhere to the rendering which lies before us, and find here a comparison between the salient characteristics of the physical fact and the operations of the Divine Spirit upon men's spirits.

But, then, there is another step to be taken. Our Lord has just been laying down the principle that like begets like, that flesh produces flesh, and spirit, spirit. And so, applying that principle, He says here, not as might be expected, So is the work of the Divine Spirit in begetting new life in men,' but So is he that is born of the Spirit.' There are three things brought into relation with one another: the physical fact; the opera-lions of the Spirit of God, of which that physical fact in its various characteristics may be taken as a symbol; and the result of its operations in the new man who is made after the image of Him that created him.'

It is to the last of these that I wish to turn. Here you have the ideal of the Christian life, considered as the product of the free Spirit of God, the picture of what all Christian people have the capacity of being, the obligation to be, and are, just in the measure in which that new life, which the Spirit of God bestows, is dominant in them and moulding their character. So I take these characteristics just as they arise.

I. Here You Have The Freedom Of The New Life.

The wind bloweth where it listeth.' Of course, in these days of weather forecasts and hoisting cones, we know that the wind is subject to as rigid physical laws as any other phenomena. But Jesus Christ speaks here, as the Bible always speaks about Nature, from two points of view--one the popular, regarding the thing as it looks on the surface, and the other what I may call the poetico-devout, finding sermons in stones, books in the running brooks,' and hints of the spiritual world in all the phenomena of the natural So, just as in spite of meteorological science, there has passed into common speech the proverbial simile as free as the wind,' so Jesus Christ says here, The wind bloweth where it listeth, so is every one that is born of the Spirit.' He passes by the intermediate link, the Spirit that is the parent of the life, and deals with the resulting life and declares that it is self-impelled and self-directed. Is that a characteristic to be desired or admired? Is doing as we list precisely the description of the noblest life? It is the description of the purely animal one. It is the description of an entirely ignoble and base one. It may become the description of an atrociously criminal one. But we do not generally think that a man that says Thus I will; thus I command; let the fact that I will it stand in the place of all reason,' is speaking from a lofty point of view.

But there are two sorts of listing.' There is the listing which is the yielding to the mob of ignoble passions and clamant desires of the animal nature within us, and there is the listing' which is obeying the impulses of a higher will, that has been blended with ours. And there you come to the secret of true freedom, which does not consist in doing as I like, but in liking to do as God wishes me to do. When our Lord says where it listeth,' He implies that a change has passed over a man, when that new life is born within him, whereby the law, the known will of God, is written upon his heart, and, inscribed on these fleshly tables, becomes no longer an iron force external to him, but a vital impulse within him. That is freedom, to have my better will absolutely conterminous and coincident with the will of God, so far as I know it. Just as a man is not imprisoned by limits beyond which he has no desire to go, so freedom, and elevation, and nobility come by obeying, not the commands of an external authority, but the impulse of an inward life.

Ye have not received the spirit of bondage,' because God hath given us the Spirit of power, and of love, and of self-control, which keeps down that base and inferior listing,' and elevates the higher and the nobler one. Where the Spirit of the Lord is, there is liberty,' because duty has become delight, and there is no desire in the new and higher nature for anything except that which God enjoins. The true freedom is when, by the direction of our will, we change must' into I delight to do Thy will.' So we are set free from the bondage and burden of a law that is external, and is not loved, and are brought into the liberty of, for dear love's sake, doing the will of the beloved.

Myself shall to my darling beBoth law and impulse,'

says one of the poets about a far inferior matter. It is true in reference to the Christian life, and the liberty wherewith Christ hath made us free.'

But, then, in order freely to understand the sweep and the greatness of this perfect law of liberty, we must remember that the new life is implanted in us precisely in order that we may suppress, and, if need be, cast out and exorcise, that lower listing,' of which I have said that it is always ignoble and sometimes animal. For this freedom will bring with it the necessity for continual warfare against all that would limit and restrain it--namely, the passions and desires and inclinations of our baser or nobler, but godless, .self. These are, as it were, deposed by the entrance of the new life. But it is a dangerous thing to keep dethroned and discrowned tyrants alive, and the best thing is to behead them, as well as to cast them from their throne. If ye, through the Spirit, do put to death the deeds' and inclinations and wills of the flesh, ye shall live ; and if you do not, they will live and will kill you. So the freedom of the new life is a militant freedom, and we have to fight to maintain it. As Burke said about the political realm, the price of liberty is eternal vigilance,' so we say about the new life of the Christian man--he is free only on condition that he keeps well under hatches the old tyrants, who are ever plotting and struggling to have dominion once again.

Still further, whilst this new life makes us free from the harshness of a law that can only proclaim duty, and also makes us free from our own baser selves, it makes us free from all human authority. The true foundation of the Christian democracy is that each individual soul has direct and immediate access to, and direct and real possession of, God, in his spirit and life. Therefore, in the measure in which we draw into ourselves the new life and the Spirit of God shall we be independent of men round us, and be able to say, With me it is a very small matter to be judged of you or of man's judgment.' That new life ought to make men original, in the deep and true sense of the word, as drawing their conceptions of duty and their methods of life, not at second hand from other men, but straight from God Himself. If the Christian Church was fuller of that divine life than it is, it would be fuller of all varieties of Christian beauty and excellence, and all these would be the work of that one and the selfsame Spirit dividing to every man severally as He will.' If this congregation were indeed filled with the new life, there would be an exuberance of power, and a harmonious diversity of characteristics about it, and a burning up of the conventionalities of Christian profession such as we do not dream of to-day. The wind bloweth where it listeth.'

II. Here We Have This New Life In Its Manifestation.

Thou hearest the sound,' or, as the Word might literally be rendered, the voice thereof,' from the little whisper among the young soft leaves of the opening beeches in our woods to-day, up to the typhoon that spreads devastation over leagues of tropical ocean. That voice, now a murmur, now a roar, is the only manifestation of the unseen force that sweeps around us. And if you are a Christian man or woman your new life should be thus perceptible to others, in a variety of ways, no doubt, and in many degrees of force. You cannot show its roots; you are bound to show its fruits. You cannot lay bare your spirits, and say to the world, Look! there is the presence of a divine germ in me,' but you can go about amongst men, and witness to the possession of it by the life that you live. There are a great many Christian people from whom, if you were to listen ever so intently, you would not hear a sough or a ripple. There is a dead calm; the rushing mighty wind' has died down; and there is nothing but a greasy swell upon the windless ocean. The wind bloweth,' and the sound' is heard. The wind ceases, and there is a hideous silence. And that is the condition of many a man and woman that has a name to live and is dead. Does anybody hear the whisper of that breath in your life, Christian man? It is not for me to answer the question; it is for you to ask it and answer it for yourselves.

And Christians should be in the world, as the very breath of life amidst stagnation. When the Christian Church first sprung into being it did come into that corrupt, pestilential march of ancient heathenism with healing on its wings, and like fresh air from the pure hills into some fever-stricken district. Wherever there has been a new outburst, in the experience of individuals and of churches, of that divine life, there has come, and the world has felt that there has come, a new force that breathes over the dry bones, and they live. Alas, alas! that so frequently the professing Christian Church has ceased to discharge its plain function, to breathe on the slain that they may live.

They are curing, or say they are curing, consumption nowadays, by taking the patient and keeping him in the open air, and letting the wind of heaven blow freely about him. That, and not shutting people in warm chambers, and coddling them with the prescriptions of social and political reformation, that is the cure for the world's diseases. Wherever the new life is vigorous in men, men will hear the sound thereof, and recognise that it comes from heaven.

III. Lastly, Here We Have The New Life In Its Double Secret.

I have been saying that it has a means of manifestation which all Christian people are bound to exemplify. But our Lord draws a broad distinction between that which can be manifested and that which cannot. As I said, you can show the leaves and the fruits; the roots are covered. Thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth.'

The origin of that new life is hid with Christ in God.' And so, since we are not dependent upon external things for the communication of the life, we should not be dependent upon them for its continuation and its nourishment, and we should realise that, if we are Christians, we are living in two regions, and, though as regards the surface life we belong to the things of time, as regards the deepest life, we belong to eternity. All the surface springs may run dry. What then? As long as there is a deep-seated fountain that comes welling up, the fields will be green, and we may laugh at famine and drought. If it be true that our lives are hid with Christ in God,' then it ought to be true that the nourishments, as well as the direction and impulse of them, are drawn from Him, and that we seek not so much for the abundance of the things that minister to the external as for the fulness of those that sustain the inward, the true life, the life of Christ in the soul.

The world does not know where that Christian life comes from. If you are a Christian, you ought to bear in your character a certain indefinable something that will suggest to the people round you that the secret power of your life is other than the power which moulds theirs. You may be naturalised, and you may speak fairly well the language of the country in which you are a sojourner, but there ought to be something in your accent which tells where you come from, and betrays the foreigner. We ought to move amongst men, having about us that which cannot be explained by what is enough to explain their lives. A Christian life should be the manifestation to the world of the supernatural.

They know not whence it cometh nor whither it goeth.' No;. that new life in its feeblest infancy, and before it speaks, if I may so say, is, by its very existence, a prophet, and declares that there must be, beyond this bank and shoal of time,' a region to which it is native, and in which it may grow to maturity. You will find in your greenhouses exotics that stand there, after all your pains and coals, stunted, and seeming to sigh for the tropical heat which is their home. The earnest of our inheritance, the first-fruits of the Spirit, the Christian life which originated in, and is sustained by, the flowing of the divine life into us, demands that, somehow or other, the stunted plant should be lifted and removed into that higher house where these are planted'--and what shall be the spread of its branches, and the lustre of its leaves, and what the gorgeousness of its blossoms, and what the perennial sweetness of its fruits then and there, it doth not yet appear.'

They know not whither it goeth.' And even those who themselves possess it know not, nor shall know, through the ages of a progressive approximation to the ever-approached and never-attained perfection. This spake He of the Holy Ghost, which they that believe on Him should receive.' Trust Christ, and the law of the Spirit of Life in Christ Jesus shall make you free from the law of sin and death.'

Maclaren: Joh 3:14

The Brazen Serpent

Moses lifted up the serpent in the wilderness.'--John 3:14.

THIS is the second of the instances in this Gospel in which our Lord lays His hand upon an institution or incident of the Old Testament, as shadowing forth some aspect of His work. In the first of these instances, under the image of the ladder that Jacob saw, our Lord presented Himself as the sole medium of communication between heaven and earth; here He goes a step further into the heart of His work, and under the image, very eloquent to the Pharisee to whom He was speaking, of the brazen serpent lifted up on the pole in the desert, proclaims Himself as the medium of healing and of life to a poisoned world.

Now, Nicodemus has a great many followers to-day. He took up a position which many take up. He recognised Christ as a Teacher, and was willing to accord to the almost unknown young man from Galilee the coveted title of Rabbi.' He came to Him with a little touch of condescension, and evidently thought that for him, a ruler of the Jews, a member of the upper and educated classes, to be willing to speak of Jesus as a Teacher, was an endorsement that the young aspirant might be gratified to receive. Rabbi, we know that Thou art a Teacher sent from God'--but he stopped there. He is not the only one who compliments Jesus Christ, while he degrades Him from His unique position. Now, to this inadequate conception of our Lord's Person and work, Christ opposed the solemn insistence on the incapacity of human nature as it is, to enter into communion with, and submission to, God. And then He passes on to speak--in precise parallelism with the position that He took up when He likened Himself to the Ladder of Jacob's vision--of Himself as being the Son of Man that came down from Heaven, and therefore is able to reveal heavenly things. In my text He further unveils in symbol the mystery and dignity of His Person and of His work, whilst He speaks of a mysterious lifting up of this Son of Man who came down from heaven. These are the truths that the conception of Christ as a great Teacher needs for its completion; the contrariety of human nature with the divine will, the Incarnation of the Son of God, the Crucifixion of the Incarnate Son. And so we have here three points, to which I desire to turn, as setting forth the conception of His own work which Jesus Christ presented as completing the conception of it, to which Nicodemus had attained.

I. There Is, First, The Lifting Up Of The Son Of Man.

Now, of course, the sole purpose of setting that brazen serpent on the pole was to render it conspicuous, and all that Nicodemus could then understand by the symbol was that, in some unknown way, this heaven-descended Son of Man should be set forth before Israel and the world as being the Healer of all their diseases. But we are wiser, after the event, than the ruler of the Jews could be at the threshold of Christ's ministry. We have also to remember that this is not the only occasion, though it is the first, on which our Lord used this very significant expression. For twice over in this Gospel we find it upon His lips, once when, addressing the unbelieving multitude, He says When ye have lifted up the Son of Man, then shall ye know that I am He ; and once when in soliloquy, close on Calvary, He says, as the vision of a world flocking to Him rises before Him on occasion of the wish of a few Greek proselytes to see Him, I, if I be lifted up, will draw all men unto Me.' We do not need, though we have, the Evangelist's commentary, this He spake signifying what death He should die.'

So, if we accept the historical veracity of this Gospel, we here perceive Jesus Christ, at the very beginning of His career, and before the dispositions of the nation towards Him had developed themselves in action, discerning its end, and seeing, gaunt and grim before Him, the Cross that was lifted up on Calvary. Enthusiasts and philanthropists and apostles of all sorts, in the regions of science and beneficence and morals and religion, begin their career with trusting that their brethren should have understood' that God was speaking through them. But no illusion of that sort, according to these Evangelists, drew Jesus Christ out of His seclusion at Nazareth and impelled Him on His career. From the beginning He knew that the Cross was to be the end. That Cross was not to Him a necessity, accepted as the price of faithfulness in doing His work, so that His attitude was, I will speak what is in Me, though I die for it,' but it was to Him the very heart of the work which He came to do. Therefore, after He had said to the ruler of the Jews that the Son of Man, as descended from Heaven, was able to speak of heavenly things, He added the deeper necessity, He must be lifted up.' Where lay the must'? In the requirement of the work which He had set Himself to do. Beneath this great saying there lies a pathetic, stern, true conception of the condition of human nature. That desert encampment, with the poisoned men dying on every hand, is the emblem under which Jesus Christ, the gentlest and the sweetest soul that ever lived, looked out upon humanity. And it was because the facts of human nature called for something far more than a teacher that He said the Son of Man must be lifted up.' For what they needed, and what He had set Himself to bring, could only be brought by One who yielded Himself up for the sins of the whole world.

But that must,' which thus arose from the requirements of the task that He had set before Him, had its source in His own heart; it was no necessity imposed upon Him from without. True, it was a necessity laid on Him by filial obedience, but also true, it was the necessity accepted by Him in pursuance of the impulse of His own heart. He must die because He must save, and He must save because He loved. So He was not nailed to the Cross by the nails and hammers of the Roman soldiers, and the taunt that was flung at Him as He hung there had a deeper meaning, as scoffs thrown at Him and His cause ordinarily have, than the scoffers understood: He saved others,' and therefore Himself He cannot save.'

So here we have Christ accepting, as well as discerning, the Cross. And we have more than that. We have Christ looking at the Cross as being, not humiliation, but exaltation. The Son of Man must be lifted up.' And what does that mean? It means the same thing that He said when, near the end, He declared, The hour is come that the Son of Man should be glorified.' We are accustomed to speak--and we speak rightly--of His death as being the lowest point of the humiliation which was inherent in the very fact of His humanity. He condescended to be born; He stooped yet more to die. But whilst that is true, the other side is also true--that in the Cross Christ is lifted up, and that it is His Throne. For what see we there? The highest exhibition, the tenderest revelation, of His perfect love. And what see we there besides? The supreme manifestation of the highest power.

Twas great to speak a world from nought,Tis greater to redeem.'

To save humanity, to make it possible that men should receive that second birth, and should enter into the Kingdom of God--that was a greater work, because a work not only of creation, but of restoration, than it was to send forth the stars on their courses and to preserve' the ancient heavens from wrong.' There is a revelation of divine might when we lift up our eyes on high,' and see how, because He is great in power, not one faileth.' But there is a mightier revelation of divine power when we see how, from amidst the ruins of humanity, He can restore the divine image, and piece together, as it were, without sign of flaw or crack or one fragment wanting, the fair image that was shattered into fragments by the blow of Sin's heavy mace. Power in its highest operation, power in its tenderest efficacy, power in its widest sweep, are set forth on the Cross of Christ, and that weak Man hanging there, dying in the dark, is the power of God' as well as the wisdom of God.' The Cross is Christ's Throne, but it is His sovereign manifestation of love and power only if it is what, as I believe He told us it was, and what His servants from His lips caught the interpretation of it as being, the death for the sins of the sin-stricken world. Unless we can believe that, when He died, He died for us, I know not why Christ's death should appeal to our love. But if we recognise --as I pray that we all may recognise, that our deep need for something far more than Teacher or Pattern has been met in that great one Sacrifice for sins for ever,' then the magnetism of the Cross begins to tell, and we understand what He meant when He said, I, if I be lifted up, will draw all men unto Me." Brethren, the Cross is His Throne, from which He rules the world, and if you strike His sacrifice for sins out of your conception of His work, you have robbed Him of sovereignty, and taken out of His hand the sceptre by which He governs the hearts and wills of rebellious and restored men.

II. Notice, Again, How We Have Here The Look At The Uplifted Son Of Man.

I do not need to paint for you what your own imaginations can sufficiently paint for yourselves--the scene in the wilderness where the dying men from the very outskirts of the camp could turn a filmy eye to the brazen serpent hanging in their midst. That look is the symbol of what we need, in order that the life-giving power of Christ should enter into our death. There is no better description of the act of Christian faith than that picture of the dying Israelite turning his languid eye to the symbol of healing and life. That trust which Jesus emphasises here in whosoever believeth on Him,' He opposes very emphatically to Nicodemus's confession,' We know that Thou art a Teacher.' We know--you have to go a step further, Nicodemus! We know'; well and good, but are you included in whosoever believeth'? Faith is an advance on credence. There is an intellectual side to it, but its essence is what is the essence of trust always, the act of the will throwing itself on that which is discerned to be trustworthy. You know that a given man is reliable--that is not relying on him. You have to go a step further. And so, dear brethren, you may believe thirty-nine or thirty-nine thousand Articles with an unfaltering credence, and you may be as far away from faith as if you did not believe one of them. There may be a perfect belief and an absolute want of faith. And on the other hand, blessed be God! there may be a real and an operative trust with a very imperfect or mistaken creed. The wild flowers on the rock bloom fair and bright, though they have scarcely any soil in which to strike their roots, and the plants in the most fertile garden may fail to produce flowers and seed. So trust and credence are not always of the same magnitude.

This trust is no arbitrary condition. The Israelite was bid to turn to the brazen serpent. There was no connection between his look and his healing, except in so far as the symbol was a help to, and looking at it was a test of, his faith in the healing power of God. But it is no arbitrary appointment, as many people often think it is, which connects inseparably together the look of faith and the eternal life that Christ gives. For seeing that salvation is no mere external gift of shutting up some outward Hell and opening the door to some outward Heaven, but is a state of heart and mind, of relation to God, the only way by which that salvation can come into a man's heart is that he, knowing his need of it, shall trust Christ, and through Him the new life will flow into his heart. Faith is trust, and trust is the stretching out of the hand to take the precious gift, the opening of the heart for the influx of the grace, the eating of the bread, the drinking of the water, of life.

It is the only possible condition. God forbid that I should even seem to depreciate other forms of healing men's evils and redressing men's wrongs, and diminishing the sorrows of humanity! We welcome them all; but education, art, culture, refinement, improved environment, bettered social and political conditions, whilst they do a great deal, do not go down to the bottom of the necessity. And after you have built your colleges and art museums and stately pleasure-houses, and set every man in an environment that is suited to develop him, you will find out what surely the world might have found out already, that, as in some stately palace built in the Campagna, the malaria is in the air, and steals in at the windows, and infects all the inhabitants. Thank God for all these other things! but you cannot heal a man who has poison in his veins by administering cosmetics, and you cannot put out Vesuvius with a jugful of water. If the camp is to be healed, the Christ must be lifted up.

III. The Life That Comes With A Look At The Lifted-Up Son Of Man.

And now, lastly, here we have the life that comes with a look at the lifted-up Son of Man.

Those of you who are using the Revised Version will see that there is a little change made here, partly by the exclusion of a clause and partly by changing the order of the words. The alteration is not only nearer the original text, but brings out a striking thought. It reads that whosoever believeth may in Him have eternal life.' Now, it is far too late a period of my discourse to enlarge upon all that these great words would suggest to us, but let me just, in a sentence or two, mark the salient points.

Eternal life'; do not bring that down to the narrow and inadequate conception of unending existence. It involves that, but it means a great deal more. It means a life of such a sort as is worth calling life, which is a life in union with God, and therefore full of blessedness, full of purity, full of satisfaction, full of desire and aspiration, and all these with the stamp of unendingness deeply impressed upon them. And that is what comes to us through the look. Not only is the process of dying arrested, but there is substituted for it a new process of growing possession of a new life. You must be born again,' Christ had been saying to Nicodemus. The change that passes upon a man when once he has anchored his trust on Jesus Christ, the uplifted Son of Man, is so profound that it is nothing else than a new birth, and a new life comes into his veins untainted by the poison, and with no proclivity to death.

May have eternal life'--now, here, on the instant.

That eternal life is no future gift to be bestowed upon mortal men when they have passed through the agony of death, but it is a gift which comes to us here, and may come to any man on the instant of his looking to Jesus Christ.

May in Him have eternal life'--union with Christ by faith, that profound incorporation--if I may use the word--into Him, which the New Testament sets forth in all sorts of aspects as the very foundation of the blessings of Christianity; that union is the condition of eternal life. So, dear brethren, we all need that the poison shall be cast out of our veins. We all need that the tendency downwards to a condition which can only be described as death may be arrested, and the motion reversed. We all need that our knowledge shall be vitalised into faith. We all need that the past shall be forgiven, and the power of sin upon us in the present shall be cancelled. The blood of Jesus Christ cleanseth from all sin,' because it was shed for the remission of the sins of the many, and is transfused, an untainted principle of life, into our veins. What Jesus said to Nicodemus by night in that quiet chamber in Jerusalem, what He said in effect and act upon the Cross, when uplifted there, is what He says to each of us from the Throne where He is now lifted up: Whosoever believeth shall in Me have eternal life.' Take Him at His word, and you will find that it is true.

Christ's Musts

Even so must the Son of Man be lifted up.'--John 3:14.

I HAVE chosen this text for the sake of one word in it, that solemn must' which was so often on our Lord's lips. I have no purpose of dealing with the remainder of this clause, nor indeed with it at all, except as one instance of His use of the expression. But I have felt it might be interesting, and might set old truths in a brighter light, if we gather together the instances in which Christ speaks of the great necessity which dominated His life, and shaped even small acts.

The expression is most frequently used in reference to the Passion and Resurrection. There are many instances in the Gospels, in which He speaks of that ,must. The first of these is that of my text. Then there is another class, of which His word to His mother when a twelve-year-old child may be taken as a type: Wist ye not that I must be about My Father's business?' where the mysterious consciousness of a special relation to God in the child's heart drew Him to the Temple and to His Father's work. Other similar instances are those in which He responded to the multitude when they wanted to keep Him to themselves: I must preach in other cities also'; or as when He said, I must work the works of Him that sent Me while it is day.'

Yet another aspect of the same necessity is presented when, looking far beyond the earthly work and suffering, He discerned the future triumph which was to be the issue of these, and said, Other sheep I have, them also I must bring.'

And yet another is in reference to a very small matter: His selection of a place for a few hours' rest on His last fateful journey to Jerusalem, when He said, Zaccheus, to-day I must abide at thy house.'

Now, if we put these instances together, we shall get some precious glimpses into our Lord's heart, and His view of life.

I. Here We See Christ Recognising And Accepting The Necessity For His Death.

My text, if we accept John's Gospel, contributes an altogether new element to our conception of our Lord as announcing His death. For the other three Gospels lay emphasis on it as being part of His teaching, especially during the later stage of His ministry. But it does not follow that He began to think about it or to see it, when He began to speak about it. There are reasons for the earlier comparative reticence, and there is no ground for the conclusion that then first began to dawn upon a disappointed enthusiast the grim reality that His work was not going to prosper, and that martyrdom was necessary. That is a notion that has been frequently upheld of late years, but to me it seems altogether incongruous with the facts of the case. And, if John's Gospel is a true record, that theory is shivered against this text, which represents Him at the very beginning of His career--the time when, according to that other theory, He was full of the usual buoyant and baseless anticipations of a reformer commencing His course--as telling Nicodemus, Even so must the Son of Man be lifted up.' In like manner, in the previous chapter of this same Gospel, we have the significant though enigmatical utterance: Destroy this Temple, and in three days I will raise it up'; with the Evangelist's authoritative comment: He spake of the Temple of His body.' So, from the beginning of His career, the end was clear before Him.

And why must He go to the Cross? Not merely, as the other Evangelists put it, in order that it might be fulfilled which was spoken of the prophets.' It was not that Jesus must die because the prophets had said that Messiah should, but that the prophets had said that Messiah should because Jesus must. There was a far deeper necessity than the fulfilment of any prophetic utterance, even the necessity which shaped that utterance. The work of Jesus Christ could not be done unless He died. He could not be the Saviour of the world unless He was the sacrifice for the sins of the world.

We cannot see all the grounds of that solemn imperative, but this we can see, that it was because of the requirements of the divine righteousness, and because of the necessities of sinful men. And so Christ's was no martyr's death, who had to die as the penalty of the faithful discharge of His duty. It was not the penalty that He paid for doing His work, but it was the work itself. Not that gracious life, nor the loveliness of perfect deeds,' nor His words of sweet wisdom, nor His acts of transcendent power, equalled only by the pity that moved the power, completed His task, but He came to give His life a ransom for many.'

Must' is a hard word. It may express an unwelcome necessity. Was this necessity unwelcome? When He said, The Son of Man must be lifted up,' was He shrinking, or reluctantly submitting? Ah, no! He must die because He would save, and He would save because He did love. His filial obedience to God coincided with His pity for men: and not merely in obedience to the requirements of the divine righteousness, but in compassion for the necessities of sinners, necessity was laid upon Him.

Oh, brethren! nothing held Christ to the Cross but His own desire to save us. Neither priests nor Romans carried Him thither. What fastened Him to it was not the nails driven by rude hands. And the reason why He did not, as the taunters bade Him do, come down from it, was neither a physical nor a moral necessity unwelcome to Himself, but the yielding of His own will to do all which was needed for man's salvation.

This sacrifice was bound to the altar by the cords of love. We have heard of martyrs who have refused to be tied to the stake, and have kept themselves motionless in the centre of the fierce flames by the force of their wills. Jesus Christ fastened Himself to the Cross and died because He would.

And, oh! if we think of that sweet, serene life as having clear before it from the very first steps that grim end, how infinitely it gains in pathetic beauty and in heart-touchingness! What wonderful self-abnegation! How he was at leisure from Himself, with a heart of pity for every sorrow, and loins girt for all service, though during all His life the Cross closed the vista! Think that human shrinking was felt by Him, think that it was so held back that His purpose never faltered, think that each of us may say, He must die because He would save me'; and then ask, What shall I render to the Lord for all His benefits toward me?'

II. Christ Impelled By Filial Obedience.

In a second class of these utterances, we see Christ impelled by filial obedience and the consciousness of His mission.

Wist ye not that I must be about My Father's business?' That was a strange utterance for a boy of twelve. It seems to negative the supposition that what is called the Messianic consciousness' dawned upon Jesus Christ first after His baptism and the descent of the Spirit. But however that may be, it and the similar passages to which I have already referred, bearing upon His discharge of His work prior to His death, teach that the necessity was an inward necessity springing from His consciousness of Sonship, and His recognition of the work that He had to do. And so He is our great Example of spontaneous obedience, which does violence to itself if it does not obey. It was instinct that sent the boy into the Temple. Where should a Son be but in His Father's house? How could He not be doing His Father's business?

Thus He stands before us, the pattern for the only obedience that is worth calling so, the obedience which would be pained and ill at ease unless it were doing the work of God. Religion is meant to make it a second nature, or, as I have ventured to call it, an instinct--a spontaneous, uncalculating, irrepressible desire--to be in fellowship with God, and to be doing His will. That is the meaning of our Christianity. There is no obedience in reluctant obedience; forced service is slavery, not service. Christianity is given for the specific purpose that it may bring us so into touch with Jesus Christ as that the mind which was in Him may be in us; and that we too may be able to say, with a kind of wonder that people should have expected to find us in any other place, or doing anything else, Wist ye not that because I am a Son, I must be about my Father's business?' As certainly as the sunflower follows the sun, so certainly will a man animated by the mind that was in Jesus Christ, like Him find his very life's breath in doing the Father's will.

So then, brethren, what about our grudging service? What about our reluctant obedience? What about the widespread mistake that religion prohibits wished-for things and enforces unwelcome duties? If my Christianity does not make me recoil from what it forbids, and spring eagerly to what it commends, my Christianity is of very little use. If when in the Temple we are like idle boys in school, always casting glances at the clock and the door, and wishing ourselves outside, we may just as well be out as in. Glad obedience is true obedience. Only he who can say, Thy law is within my heart, and I do Thy will because I love Thee, and cannot but do as Thou desirest,' has found the joy possible to a Christian life. It is not harsh and crabbed,' as those that look upon it from the outside may suppose,' but musical and full of sweetness. There is nothing more blessed than when I choose' covers exactly the same ground as I ought.' And when duty is delight, delight will never become disgust, nor joy pass away.

III. We See, In Yet Another Use Of This Great Must,' Christ Anticipating His Future Triumph.

Other sheep I have which are not of this fold; them also I must bring, and there shall be one flock and one Shepherd.' Striking as these words are in themselves, they are still more striking when we notice their connection; for they follow immediately upon His utterance about laying down His life for the sheep. So, then, this was a work beyond the Cross, and whatever it was, it was to be done after He had died.

I need not point out to you how far afield Christ's vision goes out into the dim, waste places, where on the dark mountains the straying sheep are torn and frightened and starving. I need not dwell upon how far ahead in the future His glance travels, or how magnificent and how rebuking to our petty narrowness this great word is. There shall be one flock' (not fold); and they shall be one, not because they are within the hounds of any visible fold,' but because they are gathered round the one Shepherd, and in their common relation to Him are knit together in unity.

But what sort of a Man is this who considers that His widest work is to be done by Him after He is dead? Them also I must bring.' Thou? how? when? Surely such words as these, side by side with a clear prevision of the death that was so soon to come, are either meaningless or the utterance of an arrogance bordering on insanity, or they anticipate what an Evangelist declares did take place--that the Lord was taken up into heaven and sat at the right hand of God,' whilst His servants went everywhere preaching the Word, the Lord also working with them and confirming the Word' with the signs He wrought.

Them also I must bring.' That is not merely a necessity rooted in the nature of God and the wants of men. It is not merely a necessity springing from Christ's filial obedience and sense of a mission; but it is a must' of destiny, a must' which recognises the sure results of His passion; a must' which implies the power of the Cross to be the reconciliation of the world. And so for all pessimistic thoughts to-day, or at any time, and when Christian men's hearts may be trembling for the Ark of God--although, perhaps, there may be little reason for the tremor--and in the face of all blatant antagonisms and of proud Goliaths despising the ,foolishness of preaching,' we fall back upon Christ's great' must" It is written in the councils of Heaven more unchangeably than the heavens; it is guaranteed by the power of the Cross; it is certain, by the eternal life of the crucified Saviour, that He will one day be the King of humanity, and must bring His wandering sheep to couch in peace, one flock round one Shepherd.

IV. Lastly, We Have Christ Applying The Greatest Principle To The Smallest Duty.

Zaccheus! make haste and come down; to-day I must abide in thy house.' Why must He? Because Zaccheus was to be saved, and was worth saving. What was the must'? To stop for an hour or two on His road to the Cross. So He teaches us that in a life penetrated by the thought of the divine will, which we gladly obey, there are no things too great, and none too trivial, to be brought under the dominion of that law, and to be regulated by that divine necessity. Obedience is obedience, whether in large things or in small. There is no scale of magnitude applicable to the distinction between God's will and that which is not God's will. Gravitation rules the motes that dance in the sunshine as well as the mass of Jupiter. A triangle with its apex in the sun, and its base beyond the solar system, has the same properties and comes under the same laws as one that a schoolboy scrawls upon his slate. God's truth is not too great to rule the smallest duties. The star in the East was a guide to the humble house at Bethlehem, and there are starry truths high in the heavens that avail for our guidance in the smallest acts of life.

So, brethren, bring your doings under that all-embracing law of duty--duty, which is the heathen expression for the will of God. There are great regions of life in which lower necessities have play. Circumstances, our past, bias and temper, relationship, friendship, civic duty, and the like--all these bring their necessities; but let us think of them all as being, what indeed they are, manifestations to us of the will of our Father. There are great tracts of life in which either of two courses maybe right, and we are left to the decision of choice rather than of duty; but high above all these, let us see towering that divine necessity. It is a daily struggle to bring I will' to coincide with' I ought'; and there is only one adequate and always powerful way of securing that coincidence, and that is to keep close to Jesus Christ and to drink in His spirit. Then, when duty and delight are conterminous, the rough places will be plain, and the crooked things straight, and every mountain shall be brought low, and every valley shall be exalted,' and life will be blessed, and service will be freedom. Joy and liberty and power and peace will fill our hearts when this is the law of our being: All that the Lord hath spoken, that must I do.'

Maclaren: Joh 3:16

The Lake And The River

God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.'--John 3:16.

I venture to say that my text shows us a lake, a river, a pitcher, and a draught.

God so loved the world'--that is the lake. A lake makes a river for itself--God so loved the world that He gave His Son.' But the river does not quench any one's thirst unless he has something to lift the water with: God so loved the world that He gave His Son, that whosoever believeth on Him.' Last comes the draught: shall not perish, but have everlasting life:

I. The Great Lake, God's Love.

Before Jesus Christ came into this world no one ever dreamt of saying God loves.' Some of the Old Testament psalmists had glimpses of that truth and came pretty near expressing it. But among all the gods many and lords many,' there were lustful gods and beautiful gods, and idle gods, and fighting gods and peaceful gods: but not one of whom worshippers said, He loves.' Once it was a new and almost incredible message, but we have grown accustomed to it, and it is not strange any more to us. But if we would try to think of what it means, the whole truth would flash up into fresh newness, and all the miseries and sorrows and perplexities of our lives would drift away down the wind, and we should be no more troubled with them. God loves' is the greatest thing that can be said by lips.

God, loved the world.' Now when we speak of loving a number of individuals--the broader the stream, the shallower it is, is it not? The most intense patriot in England does not love her one ten-thousandth part as well as he loves his own little girl. When we think or feel anything about a great multitude of people, it is like looking at a forest. We do not see the trees, we see the whole wood. But that is not how God loves the world. Suppose I said that I loved the people in India, I should not mean by that that I had any feeling about any individual soul of all those dusky millions, but only that I massed them all together; or made what people call a generalisation of them. But that is not the way in which God loves. He loves all because He loves each. And when we say, God so loved the world,' we have to break up the mass into its atoms, and to think of each atom as being an object of His love. We all stand out in God's love just as we should do to one another's eyes, if we were on the top of a mountain-ridge with a clear sunset sky behind us. Each little black dot of the long procession would be separately visible. And we all stand out like that, every man of us isolated, and getting as much of the love of God as if there was not another creature in the whole universe but God and ourselves. Have you ever realised that when we say, He loved the world,' that really means, as far as each of us is concerned, He loves me? And just as the whole beams of the sun come pouring down into every eye of the crowd that is looking up to it, so the whole love of God pours down, not upon a multitude, an abstraction, a community, but upon every single soul that makes up that community. He loves us all because He loves us each. We shall never get all the good of that thought until we translate it, and lay it upon our hearts. It is all very well to say, Ah yes! God is love,' and it is all very well to say He loves the world.' But I will tell you what is a great deal better--to say--what Paul said--Who loved me and gave Himself for me.

Now, there is one other suggestion that I would make to you before I go on, and that is that all through the New Testament, but especially in John's Gospel, the world' does not only mean men, but sinful men, men separated from God. And the great and blessed truth taught here is that, however I may drag myself away from God, I cannot drive Him away from me, and that however little I may care for Him, or love Him, or think about Him, it does not make one hairsbreadth of difference as to the fact that He loves me. I know, of course, that if a man does not love Him back again, God's love has to take shapes that it would not otherwise take, which may be extremely inconvenient for the man. But though the shape may alter, must alter, the fact remains; and every sinful soul on the earth, including Judas Iscariot--who is said to head the list of crimes--has God's love resting upon him.

II. The River.

Now, to go back to my metaphor, the lake makes a river. God so loved the world that He gave His only begotten Son.'

So then, it was not Christ's death that turned God from hating and being angry, but it was God's love that appointed Christ's death. If you will only remember that, a great many of the shallow and popular objections to the great doctrine of the Atonement disappear at once. God so loved, that He gave.' But some people say that when we preach that Jesus Christ died for our sins, that God's wrath might not fall upon men, our teaching is immoral, because it means Christ came, and so God loved.' It is the other way about, friend. God so loved, that He gave.'

But now let me carry you back to the Old Testament. Do you remember the story of the father taking his boy who carried the bundle of wood and the fire, and tramping over the mountains till they reached the place where the sacrifice was to be offered? Do you remember the boy's question that brings tears quickly to the reader's eyes: Here is the wood, and here is the fire, where is the lamb'? Do you not think it would be hard for the father to steady his voice and say, My son, God will provide the lamb'? And do you remember the end of that story? The Angel of the Lord said unto Abraham, Because thou hast done this thing, and hast not withheld thy son, thine only son, from Me, therefore blessing I will bless thee,' etc. Remember that one of the Apostles said, using the very same word that is used in Genesis as to Abraham's giving up his son to God, He spared not His own Son, but delivered Him up to the death for us all,' Does not that point to a mysterious parallel? Somehow or other--we have no right to attempt to say how--somehow or other, God not only sent His Son, as it is said in the next verse to my text, but far more tenderly, wonderfully, pathetically, God gave--gave up His Son, and the sacrifice was enhanced, because it was His only begotten Son.

Ah! dear brethren, do not let us be afraid of following out all that is included in that great word,' God, loved the world.' For there is no love which does not delight in giving, and there is no love that does not delight in depriving itself, in some fashion, of what it gives. And I, for my part, believe that Paul's words are to be taken in all their blessed depth and wonderfulness of meaning when he says, He gave up'--as well as gave--Him to the death for us all.'

And now, do you not think that we are able in some measure to estimate the greatness of that little word so'? God so loved '--so deeply, so holily, so perfectly, that He gave His only begotten Son'; and the gift of that Son is, as it were, the river by which the love of God comes to every soul in the world.

Now there are a great many people who would like to put the middle part of this great text of ours into a parenthesis. They say that we should bring the first words and the last words of this text together, and never mind all that lies between. People who do not like the doctrine of the Cross would say, God so loved the world that He gave … everlasting life'; and there an end. If there is a God, and if He loves the world, why cannot He save the world without more ado? There is no need for these interposed clauses. God so loved the world that everybody will go to heaven'--that is the gospel of a great many of you; and it is the gospel of a great many wise and learned people. But it is not John's Gospel, and it is not Christ's Gospel. The beginning and the end of the text cannot be buckled up together in that rough-and-ready fashion. They have to be linked by a chain; and there are two links in the chain: God forges the one, and we have to forge the other. God so loved the world that He gave'--then He has done His work. That whosoever believeth'--that is your work And it is in vain that God forges His link, unless you will forge yours and link it up to His. God so loved the world,' that is step number one in the process; that He gave,' that is step number two; and then there comes another that '--that whosoever believeth,' that is step number three; and they are all needed before you come to number four, which is the landing-place and not a step--should not perish, but have everlasting life.'

III. The Pitcher.

I come to what I called the pitcher, with which we draw the water for "our own use--that whosoever believeth.' You perhaps say, Yes, I believe, I accept every word of the Gospel, I quite believe that Jesus Christ died, as a matter of history; and I quite believe that He died for men's sins.' And what then? Is that what Jesus Christ meant by believing? To believe about Him is not to believe on Him; and unless you believe on Him you will get no good out of Him. There is the lake, and the river must flow past the shanties in the clearing in the forest, if the men there are to drink. But it may flow past their doors, as broad as the Mississippi, and as deep as the ocean; but they will perish with thirst, unless they dip in their hands, like Gideon's men, and carry the water to their own lips. Dear friend, what you have to do--and your soul's salvation, and your peace and joy and nobleness in this life and in the next depend absolutely upon it --is simply to trust in Jesus Christ and His death for your sins.

I sometimes wish we had never heard that word faith.' For as soon as we begin to talk about' faith,' people begin to think that we are away up in some theological region far above everyday life. Suppose we try to bring it down a little nearer to our businesses and bosoms, and instead of using a word that is kept sacred for employment in religious matters, and saying faith,' we say trust.' That is what you give to your wives and husbands, is it not? And that is exactly what you have to give to Jesus Christ, simply to lay hold of Him as a man lays hold of the heart that loves him, and leans his whole weight upon it. Lean hard on Him, hang on Him, or, to take the other metaphor that is one of the Old Testament words for trust, flee for refuge' to Him. Fancy a man with the avenger of blood at his back, and the point of the pursuer's spear almost pricking his spine--don't you think he would make for the City of Refuge with some speed? That is what you have to do. He that believeth, and by trust lays hold of the Hand that holds him up, will never fall; and he that does not lay hold of that Hand will never stand, to say nothing of rising. And so by these two links God's love of the world is connected with the salvation of the world.

IV. The Draught.

Finally, we have here the draught of living water.

Did you ever think why our text puts should not perish' first? Is it not because, unless we put our trust in Him, we shall certainly perish, and because, therefore, that certainty of perishing must be averted before we can have everlasting life'?

Now I am not going to enlarge on these two solemn expressions, perishing' and everlasting life.' I only say this: men do not need to wait until they die before they perish.' There are men and women here now who are dead--dead while they live, and when they come to die, the perishing, which is condemnation and ruin, will only be the making visible, in another condition of life, of what is the fact to-day. Dear brethren, you do not need to die in order to perish in your sins, and, blessed be God, you can have everlasting life before you die. You can have it now, and there is only one way to have it, and that is to lay hold of Him who is the Life. And when you have Jesus Christ in your heart, whom you will be sure to have if you trust Him, then you will have life--life eternal, here and now, and death will only make manifest the eternal life which you had while you were alive here, and will perfect it in fashions that we do not yet know anything about.

Only remember, as I have been trying to show you, the order that runs through this text. Remember the order of these last words, and that we must first of all be delivered from eternal and utter death, before we can be invested with the eternal and absolute life.

Now, dear brethren, I dare say I have never spoken to the great majority of you before; it is quite possible I may never speak to any of you again. I have asked God to help me to speak so as that souls should be drawn to the Saviour. And I beseech you now, as my last word, that you would listen, not to me, but to Him. For it is He that says to us,' God so loved the world, that He gave His Son, that whosoever', whosoever,' a blank cheque, like the M. or N. of the Prayer-book, or the A. B. of a schedule; you can put your own name in it--that whosoever believeth on Him shall not perish, but have '--here, now--everlasting life.'

MHCC: Joh 3:1-8

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, Joh 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.

MHCC: Joh 3:9-13

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, Joh 3:11-13, 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.

MHCC: Joh 3:14-18

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, Num 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.

MHCC: Joh 3:18-21

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?"

MHCC: Joh 3:22-36

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.

Matthew Henry: Joh 3:1-21

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, Joh 3:2. 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 2:7. (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, Psa 63:6, and Psa 119:148. 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 Christianae - Christian nights, much more instructive than the Noctes Atticae - 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 2:2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, Joh 7:50; Joh 19:39. 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 19:20. 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 Joh 3:11, Joh 3:12. Four things our Saviour here discourses of: -

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

(1.) As pertinently answered to Nicodemus's address. Jesus answered, Joh 3:3. 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 anōthen , which signifies both denuo - again, and desuper - from above. 1. We must be born anew; so the word is taken, Gal 4:9, and ab initio - from the beginning, Luk 1:3. 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, Joh 3:31; Joh 19:11, 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 (Joh 1:13) 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, 1Co 2:14. 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 1Co 6:11, 1Co 6:12.

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

a. It is objected against by Nicodemus (Joh 3:4): How can a man be born when he is old, old as I am: gerōn ōn - 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, Phi 3:5. 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, Joh 3:5-8. From the objection he takes occasion,

( a. ) To repeat and confirm what he had said (Joh 3:5): " 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 3:3, Rom 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, Joh 3:5-8. 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 (1Pe 1:2) and renewing of the Holy Ghost, Tit 3:5. 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, Joh 3:6. 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, Joh 3:6. 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 6:3. 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 2:7), 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, Joh 3:7. 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, Joh 3:5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mat 3:11) 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 3:5. You are washed, 1Co 6:11. See Eze 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, Joh 7:38, Joh 7:39; Isa 44:3. In the first creation, the fruits of heaven were born of water (Gen 1:20), 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, Joh 3:8. The same word ( pneuma ) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Act 2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Eze 37:9), and his sweet influences on the souls of saints to the north and south wind, Son 4:16. 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, Psa 148:8. 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, 1Co 12:11. 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 Act 9:11, 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? 1Ki 22:24. See Ecc 11:5, and compare it with Psa 139:14.

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 (Joh 3:9): 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 Psa 50:5, Psa 50:10; Eze 18:31; Eze 36:25, Eze 36:26?

(3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (Joh 3:11-13), 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 (Joh 3:11): 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 Joh 14:23 : 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, Pro 8:30. 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, Joh 3:12 : " 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 (Mat 11:17), 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, Joh 3:13.

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 Joh 1:18. 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 Mat 11:27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Pro 30:4; Deu 30:12.

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 (Joh 3:12), 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, 1Co 15:47. [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 (2Ch 7:14), looking from heaven (Psa 80:14), speaking from heaven (Neh 9:13), sending from heaven, Psa 57:3. 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 (Dan 7:13), 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 (1Co 2:8), and God purchased the church with his own blood, Act 20:28. 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 ōn tō ouranō - 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, Joh 3:14-18. Here we have the very marrow and quintessence of the whole gospel, that faithful saying (1Ti 1:15), 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, Joh 3:14, Joh 3:15. (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, Joh 3:16-18.

[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 21:6-9. 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 3:1), 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, Pro 23:30-32. 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 1:15. 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, Luk 24:26, Luk 24:46. 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, Joh 12:32, Joh 12:33. 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 14:6. 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 11:10. 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, 1Co 10:9), 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 21:9. 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 45:22), 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, Joh 3:16, Joh 3:17. 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 (Joh 3:16), 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, Act 2:23. 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 5:8; 1Jo 4:10. 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, Eze 16:6, Eze 16:8. 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, 1Jo 2:2. 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, Ecc 4:14. 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 (Joh 3:17): 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 (Act 17:26) 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 (Joh 5:22, Joh 5:27), 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, Joh 3:18. 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 8:1; 1Co 11:32.

4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, Joh 3:18-21.

(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, Joh 3:19. 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 1:6), 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 21:14. 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 (Joh 3:20, Joh 3:21) 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, Joh 3:20. Evil-doers seek concealment, out of a sense of shame and fear of punishment; see Job 24:13, etc. Sinful works are works of darkness; sin from the first affected concealment, Job 31:33. The light shakes the wicked, Job 38:12, Job 38:13. 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 5:13), 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 (Joh 3:21): 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

Matthew Henry: Joh 3:22-36

In these verses we have,

I. Christ's removal into the land of Judea (Joh 3:22), 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, Psa 19:6. 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, Jos 3:3) 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 Son 7:11, Son 7:12. 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, Joh 2:24. John began to baptize in the land of Judea (Mat 3:1), 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, Joh 4:2. 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 laster, Joh 3:23, Joh 3:24. 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, hudata 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 (Joh 3:24) 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 Mat 6:12. 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, Joh 9:4.

III. A contest between John's disciples and the Jews about purifying, Joh 3:25. 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 (Joh 3:26): "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, Joh 3:26. 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, Rabbi; 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, Joh 5:36. 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, Phi 1:18. 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, Joh 3:27, etc. 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, Joh 3:27-30. 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, 1Co 3:5.

(1.) John acquiesces in the divine disposal, and satisfies himself with that (Joh 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (Jam 1:17), 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 5:4. 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 (Joh 3:34), 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 Mat 20:15. [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 (Joh 3:28): 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 (Joh 3:26): "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 (Joh 3:29) 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. 45. 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 (2Co 13:3); 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 (Son 3:11), 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 (Joh 3:30): 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 (Joh 3:31): 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 ōn ek tēs gēŝ ek tēs gēs 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 33:6. 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, 2Co 3:5. 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 (Joh 3:32): 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 (2Co 12:4), 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 Act 18:5.

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 re ceiveth 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 (Joh 3:26); 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 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (Joh 3:33): 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 22:20. 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 12:17. 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, Luk 1:70, etc. Act 13:32, Act 13:33. 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 (Joh 3:34): 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 (Joh 3:2), 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, 1Co 2:10, 1Co 2:11. The Old Testament prophets had the Spirit, and in different degrees, 2Ki 2:9, 2Ki 2:10. But, whereas God gave them the Spirit by measure (1Co 12:4), 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 (Joh 3:35): 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, Pro 8:30. 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, Mat 28:18. 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, Joh 3:36. 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, Mar 16:16. 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.

Barclay: Joh 3:1-6

For the most part we see Jesus surrounded by the ordinary people, but here we see him in contact with one of the aristocracy of Jerusalem. There are certain things that we know about Nicodemus.

(i) Nicodemus must have been wealthy. When Jesus died Nicodemus brought for his body "a mixture of myrrh and aloes about an hundred pound weight" (Joh 19:39), and only a wealthy man could have brought that.

(ii) Nicodemus was a Pharisee. In many ways the Pharisees were the best people in the whole country. There were never more than 6,000 of them; they were what was known as a chaburah (compare 2266), or brotherhood. They entered into this brotherhood by taking a pledge in front of three witnesses that they would spend all their lives observing every detail of the scribal law.

What exactly did that mean? To the Jew the Law was the most sacred thing in all the world. The Law was the first five books of the Old Testament. They believed it to be the perfect word of God. To add one word to it or to take one word away from it was a deadly sin. Now if the Law is the perfect and complete word of God, that must mean that it contained everything a man need know for the living of a good life, if not explicitly, then implicitly. If it was not there in so many words, it must be possible to deduce it. The Law as it stood consisted of great, wide, noble principles which a man had to work out for himself. But for the later Jews that was not enough. They said: "The Law is complete; it contains everything necessary for the living of a good life; therefore in the Law there must be a regulation to govern every possible incident in every possible moment for every possible man." So they set out to extract from the great principles of the law an infinite number of rules and regulations to govern every conceivable situation in life. In other words they changed the law of the great principles into the legalism of by-laws and regulations.

The best example of what they did is to be seen in the Sabbath law. In the Bible itself we are simply told that we must remember the Sabbath day to keep it holy and that on that day no work must be done, either by a man or by his servants or his animals. Not content with that, the later Jews spent hour after hour and generation after generation defining what work is and listing the things that may and may not be done on the Sabbath day. The Mishnah is the codified scribal law. The scribes spent their lives working out these rules and regulations. In the Mishnah the section on the Sabbath extends to no fewer than twenty-four chapters. The Talmud is the explanatory commentary on the Mishnah, and in the Jerusalem Talmud the section explaining the Sabbath law runs to sixty-four and a half columns; and in the Babylonian Talmud it runs to one hundred and fifty-six double folio pages. And we are told about a rabbi who spent two and a half years in studying one of the twenty-four chapters of the Mishnah.

The kind of thing they did was this. To tie a knot on the Sabbath was to work; but a knot had to be defined. "The following are the knots the making of which renders a man guilty; the knot of camel drivers and that of sailors; and as one is guilty by reason of tying them, so also of untying them." On the other hand knots which could be tied or untied with one hand were quite legal. Further, "a woman may tie up a slit in her shift and the strings of her cap and those of her girdle, the straps of shoes or sandals, of skins of wine and oil." Now see what happened. Suppose a man wished to let down a bucket into a well to draw water on the Sabbath day. He could not tie a rope to it, for a knot on a rope was illegal on the Sabbath; but he could tie it to a woman's girdle and let it down, for a knot in a girdle was quite legal. That was the kind of thing which to the scribes and Pharisees was a matter of life and death; that was religion; that to them was pleasing and serving God.

Take the case of journeying on the Sabbath. Exo 16:29says: "Remain every man of you in his place; let no man go out of his place on the seventh day." A Sabbath day's journey was therefore limited to two thousand cubits, that is, one thousand yards. But, if a rope was tied across the end of a street, the whole street became one house and a man could go a thousand yards beyond the end of the street. Or, if a man deposited enough food for one meal on Friday evening at any given place, that place technically became his house and he could go a thousand yards beyond it on the Sabbath day. The rules and regulations and the evasions piled up by the hundred and the thousand.

Take the case of carrying a burden. Jer 17:21-24said: "Take heed for the sake of your lives and do not bear a burden on the Sabbath day." So a burden had to be defined. It was defined as "food equal in weight to a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, honey enough to put upon a wound, oil enough to anoint a small member, water enough to moisten an eye-salve," and so on and on. It had then to be settled whether or not on the Sabbath a woman could wear a brooch, a man could wear a wooden leg or dentures; or would it be carrying a burden to do so? Could a chair or even a child be lifted? And so on and on the discussions and the regulations went.

It was the scribes who worked out these regulations; it was the Pharisees who dedicated their lives to keeping them. Obviously, however misguided a man might be, he must be desperately in earnest if he proposed to undertake obedience to every one of the thousands of rules. That is precisely what the Pharisees did. The name Pharisee means the Separated One; and the Pharisees were those who had separated themselves from all ordinary life in order to keep every detail of the law of the scribes.

Nicodemus was a Pharisee, and it is astonishing that a man who regarded goodness in that light and who had given himself to that kind of life in the conviction that he was pleasing God should wish to talk to Jesus at all.

(iii) Nicodemus was a ruler of the Jews. The word is archon (758). This is to say that he was a member of the Sanhedrin. The Sanhedrin was a court of seventy members and was the supreme court of the Jews. Of course under the Romans its powers were more limited than once they had been; but they were still extensive. In particular the Sanhedrin had religious jurisdiction over every Jew in the world; and one of its duties was to examine and deal with anyone suspected of being a false prophet. Again it is amazing that Nicodemus should come to Jesus at all.

(iv) It may well be that Nicodemus belonged to a distinguished Jewish family. Away back in 63 B.C. when the Romans and the Jews had been at war, Aristobulus, the Jewish leader, sent a certain Nicodemus as his ambassador to Pompey, the Roman Emperor. Much later in the terrible last days of Jerusalem, the man who negotiated the surrender of the garrison was a certain Gorion, who was the son either of Nicomedes or Nicodemus. It may well be that both these men belonged to the same family as our Nicodemus, and that it was one of the most distinguished families in Jerusalem. If that is true it is amazing that this Jewish aristocrat should come to this homeless prophet who had been the carpenter of Nazareth that he might talk to him about his soul.

It was by night that Nicodemus came to Jesus. There were probably two reasons for that.

(i) It may have been a sign of caution. Nicodemus quite frankly may not have wished to commit himself by coming to Jesus by day. We must not condemn him. The wonder is that with his background, he came to Jesus at all. It was infinitely better to come at night than not at all. It is a miracle of grace that Nicodemus overcame his prejudices and his upbringing and his whole view of life enough to come to Jesus.

(ii) But there may be another reason. The rabbis declared that the best time to study the law was at night when a man was undisturbed. Throughout the day Jesus was surrounded by crowds of people all the time. It may well be that Nicodemus came to Jesus by night because he wanted an absolutely private and completely undisturbed time with Jesus.

Nicodemus was a puzzled man, a man with many honours and yet with something lacking in his life. He came to Jesus for a talk so that somehow in the darkness of the night he might find light.

Barclay: Joh 3:1-6

When John relates conversations that Jesus had with enquirers, he has a way of following a certain scheme. We see that scheme very clearly here. The enquirer says something (Joh 3:2). Jesus answers in a saying that is hard to understand (Joh 3:3). That saying is misunderstood by the enquirer (Joh 3:4). Jesus answers with a saying that is even more difficult to understand (Joh 3:5). And then there follows a discourse and an explanation. John uses this method in order that we may see men thinking things out for themselves and so that we may do the same.

When Nicodemus came to Jesus, he said that no one could help being impressed with the signs and wonders that he did. Jesus' answer was that it was not the signs and the wonders that were really important; the important thing was such a change in a man's inner life that it could only be described as a new birth.

When Jesus said that a man must be born anew Nicodemus misunderstood him, and the misunderstanding came from the fact that the word which the Revised Standard Version translates anew, the Greek word anothen (509), has three different meanings. (i) It can mean from the beginning, completely radically. (ii) It can mean again, in the sense of for the second time. (iii) It can mean from above, and, therefore, from God It is not possible for us to get all these meanings into any English word; and yet all three of them are in the phrase born anew. To be born anew is to undergo such a radical change that it is like a new birth; it is to have something happen to the soul which can only be described as being born all over again; and the whole process is not a human achievement, because it comes from the grace and power of God.

When we read the story, it looks at first sight as if Nicodemus took the word anew in only the second sense, and with a crude literalism. How can anyone, he said, enter again into his mother's womb and be born a second time when he is already an old man? But there is more to Nicodemus' answer than that. In his heart there was a great unsatisfied longing. It is as if he said with infinite, wistful yearning: "You talk about being born anew; you talk about this radical, fundamental change which is so necessary. I know that it is necessary; but in my experience it is impossible. There is nothing I would like more; but you might as well tell me, a full grown man, to enter into my mother's womb and be born all over again." It is not the desirability of this change that Nicodemus questioned; that he knew only too well; it is the possibility. Nicodemus is up against the eternal problem, the problem of the man who wants to be changed and who cannot change himself.

This phrase born anew, this idea of rebirth, runs all through the New Testament. Peter speaks of being born anew by God's great mercy (1Pe 1:3); he talks about being born anew not of perishable seed, but of imperishable (1Pe 1:22-23). James speaks of God bringing us forth by the word of truth (Jam 1:18). The Letter to Titus speaks of the washing of regeneration (Tit 3:5). Sometimes this same idea is spoken of as a death followed by a resurrection or a re-creation. Paul speaks of the Christian as dying with Christ and then rising to life anew (Rom 6:1-11). He speaks of those who have lately come into the Christian faith as babes in Christ (1Co 3:1-2). If any man is in Christ it is as if he had been created all over again (2Co 5:17). In Christ there is a new creation (Gal 6:15). The new man is created after God in righteousness (Eph 4:22-24). The person who is at the first beginnings of the Christian faith is a child (Heb 5:12-14). All over the New Testament this idea of rebirth, re-creation occurs.

Now this was not an idea which was in the least strange to the people who heard it in New Testament times. The Jew knew all about rebirth. When a man from another faith became a Jew and had been accepted into Judaism by prayer and sacrifice and baptism, he was regarded as being reborn. "A proselyte who embraces Judaism," said the rabbis, "is like a new-born child." So radical was the change that the sins he had committed before his reception were all done away with, for now he was a different person. It was even theoretically argued that such a man could marry his own mother or his own sister, because he was a completely new man, and all the old connections were broken and destroyed. The Jew knew the idea of rebirth.

The Greek also knew the idea of rebirth and knew it well. By far the most real religion of the Greeks at this time was the faith of the mystery religions. The mystery religions were all founded on the story of some suffering and dying and rising god. This story was played out as a passion play. The initiate had a long course of preparation, instruction, asceticism and fasting. The drama was then played out with gorgeous music, marvelous ritual, incense and everything to play upon the emotions. As it was played out, the worshipper's aim was to become one with the god in such a way that he passed through the god's sufferings and shared the god's triumph and the god's divine life. The mystery religions offered mystic union with some god. When that union was achieved the initiate was, in the language of the Mysteries, a twice-born. The Hermetic Mysteries had as part of their basic belief: "There can be no salvation without regeneration." Apuleius, who went through initiation, said that he underwent "a voluntary death," and that thereby he attained "his spiritual birthday," and was "as it were reborn." Many of the Mystery initiations took place at midnight when the day dies and is reborn. In the Phrygian, the initiate, after his initiation, was fed with milk as if he was a new-born babe.

The ancient world knew all about rebirth and regeneration. It longed for it and searched for it everywhere. The most famous of all Mystery ceremonies was the taurobolium. The candidate was put into a pit. On the top of the pit there was a lattice-work cover. On the cover a bug was slain by having its throat cut. The blood poured down and the initiate lifted up his head and bathed himself in the blood; and when he came out of the pit he was renatus in aeternum, reborn for all eternity. When Christianity came to the world with a message of rebirth, it came with precisely that for which all the world was seeking.

What, then, does this rebirth mean for us? In the New Testament, and especially in the Fourth Gospel, there are four closely inter-related ideas. There is the idea of rebirth; there is the idea of the kingdom of heaven, into which a man cannot enter unless he is reborn; there is the idea of sonship of God; and there is the idea of eternal life. This idea of being reborn is not something which is peculiar to the thought of the Fourth Gospel. In Matthew we have the same great truth put more simply and more vividly: "Unless you turn and become like children, you will never enter the kingdom of heaven" (Mat 18:3). All these ideas have a common thought behind them.

Barclay: Joh 3:1-6

Let us start with the kingdom of heaven. What does it mean? We get our best definition of it from the Lord's Prayer. There are two petitions side by side:

Thy Kingdom come:

Thy will be done in earth as it is in heaven.

It is characteristic of Jewish style to say things twice, the second way explaining and amplifying the first. Any verse of the Psalms will show us this Jewish habit of what is technically known as parallelism:

The Lord of hosts is with us:

The God of Jacob is our refuge (Psa 46:7).

For I know my transgressions:

And my sin is ever before me (Psa 51:3).

He makes me lie down in green pastures:

He leads me beside still waters (Psa 23:2).

Let us apply that principle to these two petitions in the Lord's Prayer. The second petition amplifies and explains the first; we then arrive at the definition: the kingdom of heaven is a society where God's will is as perfectly done on earth as it is in heaven. To be in the kingdom of heaven is therefore to lead a life in which we have willingly submitted everything to the will of God; it is to have arrived at a stage when we perfectly and completely accept the will of God.

Now let us take sonship. In one sense sonship is a tremendous privilege. To those who believe there is given the power to become sons (Joh 1:12). But the very essence of sonship is necessarily obedience. "He who has commandments, and keeps them, he it is who loves me" (Joh 14:21). The essence of sonship is love; and the essence of love is obedience. We cannot with any reality say that we love a person and then do things which hurt and grieve that person's heart. Sonship is a privilege, but a privilege which is entered into only when full obedience is given. So then to be a son of God and to be in the kingdom are one and the same thing. The son of God and the citizen of the kingdom are both people who have completely and willingly accepted the will of God.

Now let us take eternal life. It is far better to speak of eternal life than to speak of everlasting life. The main idea behind eternal life is not simply that of duration. It is quite clear that a life which went on for ever could just as easily be hell as heaven. The idea behind eternal life is the idea of a certain quality of life. What kind? There is only one person who can properly be described by this adjective eternal (aionios, 166) and that one person is God. Eternal life is the kind of life that God lives; it is God's life. To enter into eternal life is to enter into possession of that kind of life which is the life of God. It is to be lifted up above merely human, transient things into that joy and peace which belong only to God. Clearly a man can enter into this close fellowship with God only when he renders to him that love, that reverence, that devotion, that obedience which truly bring him into fellowship with him.

Here then we have three great kindred conceptions, entry into the kingdom of heaven, sonship of God and eternal life; and all are dependent on and are the products of perfect obedience to the will of God. It is just here that the idea of being reborn comes in. It is what links all these three conceptions together. It is quite clear that, as we are and in our own strength, we are quite unable to render to God this perfect obedience; it is only when God's grace enters into us and takes possession of us and changes us that we can give to him the reverence and the devotion we ought to give. It is through Jesus Christ that we are reborn; it is when he enters into possession of our hearts and lives that the change comes.

When that happens we are born of water and the Spirit. There are two thoughts there. Water is the symbol of cleansing. When Jesus takes possession of our lives, when we love him with all our heart, the sins of the past are forgiven and forgotten. The Spirit is the symbol of power. When Jesus takes possession of our lives it is not only that the past is forgotten and forgiven; if that were all, we might well proceed to make the same mess of life all over again; but into life there enters a new power which enables us to be what by ourselves we could never be and to do what by ourselves we could never do. Water and the Spirit stand for the cleansing and the strengthening power of Christ, which wipes out the past and gives victory in the future.

Finally, in this passage, John lays down a great law. That which is born of the flesh is flesh and that which is born of the Spirit is spirit. A man by himself is flesh and his power is limited to what the flesh can do. By himself he cannot be other than defeated and frustrated; that we know only too well; it is the universal fact of human experience. But the very essence of the Spirit is power and life which are beyond human power and human life; and when the Spirit takes possession of us, the defeated life of human nature becomes the victorious life of God.

To be born again is to be changed in such a way that it can be described only as rebirth and re-creation. The change comes when we love Jesus and allow him into our hearts. Then we are forgiven for the past and armed by the Spirit for the future; then we can truly accept the will of God. And then we become citizens of the kingdom; then we become sons of God; then we enter into eternal life, which is the very life of God.

Barclay: Joh 3:7-13

There are two kinds of misunderstanding. There is the misunderstanding of the man who misunderstands because he has not yet reached a stage of knowledge and of experience at which he is able to grasp the truth. When a man is in that state our duty is to do all that we can to explain things to him so that he will be able to grasp the knowledge which is being offered to him. There is also the misunderstanding of the man who is unwilling to understand; there is a failure to see which comes from the refusal to see. A man can deliberately shut his mind to truth which he does not wish to accept.

Nicodemus was like that. The teaching about a new birth from God should not have been strange to him. Ezekiel, for instance, had spoken repeatedly about the new heart that must be created in a man. "Cast away from you all the transgressions, which you have committed against me, and get yourselves a new heart and a new spirit! Why will you die, O house of Israel?" (Eze 18:31). "A new heart I will give you, and a new spirit I wig put within you" (Eze 36:26). Nicodemus was an expert in scripture and again and again the prophets had spoken of that very experience of which Jesus was speaking. If a man does not wish to be reborn, he will deliberately misunderstand what rebirth means. If a man does not wish to be changed, he will deliberately shut his eyes and his mind and his heart to the power which can change him. In the last analysis what is the matter with so many of us is simply the fact that, when Jesus Christ comes with his offer to change us and re-create us, we more or less say: "No thank you: I am quite satisfied with myself as I am, and I don't want to be changed."

Nicodemus was driven back on another defence. In effect he said: "This rebirth about which you talk may be possible; but I can't understand how it works." The answer of Jesus depends for its point on the fact that the Greek word for spirit, pneuma (4151), has two meanings. It is the word for spirit, but it is also the regular word for wind. The same is true of the Hebrew word ruach (07307); it too means both spirit and wind. So Jesus said to Nicodemus: "You can hear and see and feel the wind (pneuma, 4151); but you do not know where it comes from or where it is going to. You may not understand how and why the wind blows; but you can see what it does. You may not understand where a gale came from or where it is going to, but you can see the trail of flattened fields and uprooted trees that it leaves behind it. There are many things about the wind you may not understand; but its effect is plain for all to see." He went on, "the Spirit (pneuma, 4151) is exactly the same. You may not know how the Spirit works; but you can see the effect of the Spirit in human lives."

Jesus said: "This is no theoretical thing of which we are speaking. We are talking of what we have actually seen. We can point to man after man who has been re-born by the power of the Spirit." Dr. John Hutton used to tell of a workman who had been a drunken reprobate and was converted. His work-mates did their best to make him feel a fool. "Surely," they said to him, "you can't believe in miracles and things like that. Surely, for instance, you don't believe that Jesus turned water into wine." "I don't know," the man answered, "whether he turned water into wine when he was in Palestine, but I do know that in my own house and home he has turned beer into furniture!"

There are any number of things in this world which we use every day without knowing how they work. Comparatively few of us know how electricity or radio or television works; but we do not deny that they exist because of that. Many of us drive an automobile with only the haziest notion of what goes on below its hood; but our lack of understanding does not prevent us using and enjoying the benefits which an automobile confers. We may not understand how the Spirit works; but the effect of the Spirit on the lives of men is there for all to see. The unanswerable argument for Christianity is the Christian life. No man can disregard a faith which is able to make bad men good.

Jesus said to Nicodemus: "I have tried to make things simple for you; I have used simple human pictures taken from everyday life; and you have not understood. How can you ever expect to understand the deep things, if even the simple things are beyond you?" There is a warning here for every one of us. It is easy to sit in discussion groups, to sit in a study and to read books, it is easy to discuss the intellectual truth of Christianity; but the essential thing is to experience the power of Christianity. And it is fatally easy to start at the wrong end and to think of Christianity as something to be discussed, not as something to be experienced. It is certainly important to have an intellectual grasp of the orb of Christian truth; but it is still more important to have a vital experience of the power of Jesus Christ. When a man undergoes treatment from a doctor, when he has to have an operation, when he is given some medicine to take, he does not need to know the anatomy of the human body, the scientific effect of the anaesthetic, the way in which the drug works on his body, in order to be cured. 99 men out of every 100 accept the cure without being able to say how it was brought about. There is a sense in which Christianity is like that. At its heart there is a mystery, but it is not the mystery of intellectual appreciation; it is the mystery of redemption.

In reading the Fourth Gospel there is the difficulty of knowing when the words of Jesus stop and the words of the writer of the gospel begin. John has thought so long about the words of Jesus that insensibly he glides from them to his own thoughts about them. Almost certainly the last words of this passage are the words of John. It is as if someone asked: "What right has Jesus to say these things? What guarantee do we have that they are true?" John's answer is simple and profound. "Jesus," he says, "came down from heaven to ten us the truth of God. And, when he had companied with men and died for them, he returned to his glory." It was John's contention that Jesus' right to speak came from the fact that he knew God personally, that he had come direct from the secrets of heaven to earth, that what he said to men was most literally God's own truth, for Jesus was and is the embodied mind of God.

Barclay: Joh 3:14-15

John goes back to a strange Old Testament story which is told in Num 21:4-9. On their journey through the wilderness the people of Israel murmured and complained and regretted that they had ever left Egypt. To punish them God sent a plague of deadly, fiery serpents; the people repented and cried for mercy. God instructed Moses to make an image of a serpent and to hold it up in the midst of the camp; and those who looked upon the serpent were healed. That story much impressed the Israelites. They told how in later times that brazen serpent became an idol and in the days of Hezekiah had to be destroyed because people were worshipping it (2Ki 18:4). The Jews themselves were always a little puzzled by this incident in view of the fact that they were absolutely forbidden to make graven images. The rabbis explained it this way: "It was not the serpent that gave life. So long as Moses lifted up the serpent, they believed on him who had commanded Moses to act thus. It was God who healed them." The healing power lay not in the brazen serpent; it was only a symbol to turn their thoughts to God; and when they did that they were healed.

John took that old story and used it as a kind of parable of Jesus. He says: "The serpent was lifted up; men looked at it; their thoughts were turned to God; and by the power of that god in whom they trusted they were healed. Even so Jesus must be lifted up; and when men turn their thoughts to him, and believe in him, they too will find eternal life."

There is a wonderfully suggestive thing here. The verb to lift up is hupsoun (5312). The strange thing is that it is used of Jesus in two senses. It is used of his being lifted up upon the Cross; and it is used of his being lifted up into glory at the time of his ascension into heaven. It is used of the Cross in Joh 8:28; Joh 12:32. It is used of Jesus' ascension into glory in Act 2:33; Act 5:31; Phi 2:9. There was a double lifting up in Jesus' life--the lifting on the Cross and the lifting into glory. And the two are inextricably connected. The one could not have happened without the other. For Jesus the Cross was the way to glory; had he refused it, had he evaded it, had he taken steps to escape it, as he might so easily have done, there would have been no glory for him. It is the same for us. We can, if we like, choose the easy way; we can, if we like, refuse the cross that every Christian is called to bear; but if we do, we lose the glory. It is an unalterable law of life that if there is no cross, there is no crown.

In this passage we have two expressions whose meaning we must face. It will not be possible to extract all their meaning, because they both mean more than ever we can discover; but we must try to grasp at least something of it.

(i) There is the phrase which speaks of believing in Jesus. It means at least three things.

(a) It means believing with all our hearts that God is as Jesus declared him to be. It means believing that God loves us, that God cares for us, that God wants nothing more than to forgive us. It was not easy for a Jew to believe that. He looked on God as one who imposed his laws upon his people and punished them if they broke them. He looked on God as a judge and on man as a criminal at his judgment seat. He looked on God as one who demanded sacrifices and offerings; to get into his presence man had to pay the price laid down. It was hard to think of God not as a judge waiting to exact penalty, not as a task-master waiting to pounce, but as a Father who longed for nothing so much as to have his erring children come back home. It cost the life and the death of Jesus to tell men that. And we cannot begin to be Christians until with all our hearts we believe that.

(b) How can we be sure that Jesus knew what he was talking about? What guarantee is there that his wonderful good news is true? Here we come upon the second article in belief. We must believe that Jesus is the Son of God, that in him is the mind of God, that he knew God so well, was so close to God, was so one with God, that he could ten us the absolute truth about him.

© But belief has a third element. We believe that God is a loving Father because we believe that Jesus is the Son of God and that therefore what he says about God is true. Then comes this third element. We must stake everything on the fact that what Jesus says is true. Whatever he says we must do; whenever he commands we must obey. When he tells us to cast ourselves unreservedly on the mercy of God we must do so. We must take Jesus at his word. Every smallest action in life must be done in unquestioning obedience to him.

So then belief in Jesus has these three elements--belief that God is our loving Father, belief that Jesus is the son of God and therefore tells us the truth about God and life, and unswerving and unquestioning obedience to Jesus.

(ii) The second great phrase is eternal life. We have already seen that eternal life is the very life of God himself. But let us ask this: if we possess eternal life, what do we have? If we enter into eternal life, what is it like? To have eternal life envelops every relationship in life with peace.

(a) It gives us peace with God. We are no longer cringing before a tyrannical king or seeking to hide from an austere judge. We are at home with our Father.

(b) It gives us peace with men. If we have been forgiven we must be forgiving. It enables us to see men as God sees them. It makes us and all men into one great family joined in love.

© It gives us peace with life. If God is Father, God is working all things together for good. Lessing used to say that if he had one question to ask the Sphinx, who knew everything, it would be: "Is this a friendly universe?" When we believe that God is Father, we also believe that such a father's hand win never cause his child a needless tear. We may not understand life any better, but we will not resent life any longer.

(d) It gives us peace with ourselves. In the last analysis a man is more afraid of himself than of anything else. He knows his own weakness; he knows the force of his own temptations; he knows his own tasks and the demands of his own life. But now he knows that he is facing it all with God. It is not he who lives but Christ who lives in him. There is a peace founded on strength in his life.

(e) It makes him certain that the deepest peace on earth is only a shadow of the ultimate peace which is to come. It gives him a hope and a goal to which he travels. It gives him a life of glorious wonder here and yet, at the same time, a life in which the best is yet to be.

Barclay: Joh 3:16

All great men have had their favourite texts; but this has been called "Everybody's text." Herein for every simple heart is the very essence of the gospel. This text tells us certain great things.

(i) It tells us that the initiative in all salvation lies with God. Sometimes Christianity is presented in such a way that it sounds as if God had to be pacified, as if he had to be persuaded to forgive. Sometimes men speak as if they would draw a picture of a stern, angry, unforgiving God and a gentle, loving, forgiving Jesus. Sometimes men present the Christian message in such a way that it sounds as if Jesus did something which changed the attitude of God to men from condemnation to forgiveness. But this text tells us that it was with God that it all started. It was God who sent his Son, and he sent him because he loved men. At the back of everything is the love of God.

(ii) It tells us that the mainspring of God's being is love. It is easy to think of God as looking at men in their heedlessness and their disobedience and their rebellion and saying: "I'll break them: I'll discipline them and punish them and scourge them until they come back." It is easy to think of God as seeking the allegiance of men in order to satisfy his own desire for power and for what we might call a completely subject universe. The tremendous thing about this text is that it shows us God acting not for his own sake, but for ours, not to satisfy his desire for power, not to bring a universe to heel, but to satisfy his love. God is not like an absolute monarch who treats each man as a subject to be reduced to abject obedience. God is the Father who cannot be happy until his wandering children have come home. God does not smash men into submission; he yearns over them and woos them into love.

(iii) It tells us of the width of the love of God. It was the world that God so loved. It was not a nation; it was not the good people; it was not only the people who loved him; it was the world. The unlovable and the unlovely, the lonely who have no one else to love them, the man who loves God and the man who never thinks of him, the man who rests in the love of God and the man who spurns it--all are included in this vast inclusive love of God. As Augustine had it: "God loves each one of us as if there was only one of us to love."

Barclay: Joh 3:17-21

Here we are faced with one other apparent paradox of the Fourth Gospel--the paradox of love and judgment. We have just been thinking of the love of God, and now suddenly we are confronted with judgment and condemnation and conviction. John has just said that it was because God so loved the world that he sent his Son into the world. Later he will go on to show us Jesus saying: "For judgment I came into this world" (Joh 9:39). How can both things be true?

It is quite possible to offer a man an experience in nothing but love and for that experience to turn out a judgment. It is quite possible to offer a man an experience which is meant to do nothing but bring joy and bliss and yet for that experience to turn out a judgment. Suppose we love great music and get nearer to God in the midst of the surge and thunder of a great symphony than anywhere else. Suppose we have a friend who does not know anything about such music and we wish to introduce him to this great experience, to share it with him, and give him this contact with the invisible beauty which we ourselves enjoy. We have no aim other than to give our friend the happiness of a great new experience. We take him to a symphony concert; and in a very short time he is fidgeting and gazing around the hail, extremely bored. That friend has passed judgment on himself that he has no music in his soul. The experience designed to bring him new happiness has become only a judgment.

This always happens when we confront a man with greatness. We may take him to see some great masterpiece of art; we may take him to listen to a prince of preachers; we may give him a great book to read; we may take him to gaze upon some beauty. His reaction is a judgment; if he finds no beauty and no thrill we know that he has a blind spot in his soul. A visitor was being shown round an art gallery by one of the attendants. In that gallery there were certain masterpieces beyond all price, possessions of eternal beauty and unquestioned genius. At the end of the tour the visitor said: "Well, I don't think much of your old pictures." The attendant answered quietly: "Sir, I would remind you that these pictures are no longer on trial, but those who look at them are." All that the man's reaction had done was to show his own pitiable blindness.

This is so with regard to Jesus. If, when a man is confronted with Jesus, his soul responds to that wonder and beauty, he is on the way to salvation. But if, when he is confronted with Jesus, he sees nothing lovely, he stands condemned. His reaction has condemned him. God sent Jesus in love. He sent him for that man's salvation; but that which was sent in love has become a condemnation. It is not God who has condemned the man; God only loved him; the man has condemned himself.

The man who reacts in hostility to Jesus has loved the darkness rather than the light. The terrible thing about a really good person is that he always has a certain unconscious element of condemnation in him. It is when we compare ourselves with him that we see ourselves as we are. Alcibiades, the spoilt Athenian man of genius, was a companion of Socrates and every now and again he used to break out: "Socrates, I hate you, for every time I meet you, you let me see what I am." The man who is engaged on an evil task does not want a flood of light shed on it and him; but the man engaged on an honourable task does not fear the light.

Once an architect came to Plato and offered for a certain sum of money to build him a house into none of whose rooms it would be possible to see. Plato said: "I will give you double the money to build a house into whose every room everyone can see." It is only the evil-doer who does not wish to see himself and who does not wish anyone else to see him. Such a man will inevitably hate Jesus Christ, for Christ will show him what he is and that is the last thing that he wants to see. It is the concealing darkness that he loves and not the revealing light.

By his reaction to Jesus Christ, a man stands revealed and his soul laid bare. If he regards Christ with love, even with wistful yearning, for him there is hope; but if in Christ he sees nothing attractive he has condemned himself. He who was sent in love has become to him judgment.

Barclay: Joh 3:22-30

We have already seen that part of the aim of the writer of the Fourth Gospel is to ensure that John the Baptist received his proper place as the forerunner of Jesus, but no higher place than that. There were those who were still ready to call John master and lord; the writer of the Fourth Gospel wishes to show that John had a high place, but that the highest place was reserved for Jesus alone; and he also wishes to show that John himself had never any other idea than that Jesus was supreme. To that end he shows us the ministry of John and the ministry of Jesus overlapping. The synoptic gospels are different: Mar 1:14tells us that it was after John was put into prison that Jesus began his ministry. We need not argue which account is historically correct; but the likelihood is that the Fourth Gospel makes the two ministries overlap so that by contrast the supremacy of Jesus may be clearly shown.

One thing is certain--this passage shows us the loveliness of the humility of John the Baptist. It was clear that men were leaving John for Jesus. John's disciples were worried. They did not like to see their master take second place. They did not like to see him abandoned while the crowds flocked out to hear and see this new teacher.

In answer to their complaints, it would have been very easy for John to feel injured, neglected and unjustifiably forgotten. Sometimes a friend's sympathy can be the worst possible thing for us. It can make us feel sorry for ourselves and encourage us to think that we have not had a fair deal. But John had a mind above that. He told his disciples three things.

(i) He told them that he had never expected anything else. He told them that in point of fact he had assured them that his was not the leading place, but that he was merely sent as the herald, the forerunner and the preparer for the greater one to come. It would ease life a great deal if more people were prepared to play the subordinate role. So many people look for great things to do. John was not like that. He knew well that God had given him a subordinate task. It would save us a lot of resentment and heartbreak if we realized that there are certain things which are not for us, and if we accepted with all our hearts and did with all our might the work that God has given us to do. To do a secondary task for God makes it a great task. As Mrs. Browning had it: "All service ranks the same with God." Any task done for God is necessarily great.

(ii) He told them that no man could receive more than God gave him. If the new teacher was winning more followers it was not because he was stealing them from John, but because God was giving them to him. There was a certain American minister called Dr. Spence; once he was popular and his church was full; but as the years passed his people drifted away. To the church across the road came a new young minister who was attracting the crowds. One evening in Dr. Spence's church there was a very small gathering. The doctor looked at the little flock. "Where have all the people gone?" he asked. There was an embarrassed silence; then one of his office-bearers said: "I think they have gone to the church across the street to hear the new minister." Dr. Spence was silent for a moment; then he smiled. "Well, then," he said, "I think we ought to follow them." And he descended from his pulpit and led his people across the road. What jealousies, what heartburnings, what resentfulness we might escape, if we would only remember that someone else's success is given to him by God, and were prepared to accept God's verdict and God's choice.

(iii) Finally, John used a very vivid picture which every Jew would recognize, for it was part of the heritage of Jewish thought. He called Jesus the bridegroom and himself the friend of the bridegroom. One of the great pictures of the Old Testament is of Israel as the bride of God and God as the bridegroom of Israel. The union between God and Israel was so close that it could be likened only to a wedding. When Israel went after strange gods it was as if she were guilty of infidelity to the marriage bond (Exo 34:15compare Deu 31:16; Psa 73:27; Isa 54:5). The New Testament took this picture over and spoke of the church as the bride of Christ (2Co 11:2; Eph 5:22-32). It was this picture that was in John's mind. Jesus had come from God; he was the Son of God, Israel was his rightful bride and he was Israel's bridegroom. But one place John did claim for himself, that of the friend of the bridegroom.

The friend of the bridegroom, the shoshben, had a unique place at a Jewish wedding. He acted as the liaison between the bride and the bridegroom; he arranged the wedding; he took out the invitations; he presided at the wedding feast. He brought the bride and the bridegroom together. And he had one special duty. It was his duty to guard the bridal chamber and to let no false lover in. He would open the door only when in the dark he heard the bridegroom's voice and recognized it. When he heard the bridegroom's voice he let him in and went away rejoicing, for his task was completed and the lovers were together. He did not grudge the bridegroom the bride. He knew that his only task had been to bring bride and bridegroom together. And when that task was done he willingly and gladly faded out of the centre of the picture.

John's task had been to bring Israel and Jesus together; to arrange the marriage between Christ the bridegroom and Israel the bride. That task completed he was happy to fade into obscurity for his work was done. It was not with envy that he said that Jesus must increase and he must decrease; it was with joy. It may be that sometimes we would do well to remember that it is not to ourselves we must try to attach people; it is to Jesus Christ. It is not for ourselves we seek the loyalty of men; it is for him.

Barclay: Joh 3:31-36

As we have seen before, one of the difficulties in the Fourth Gospel is to know when the characters are speaking and when John is adding his own commentary. These verses may be the words of John the Baptist; but more likely they are the witness and the comment of John the evangelist.

John begins by asserting the supremacy of Jesus. If we want information, we have to go to the person who possesses that information. If we want information about a family, we will get it at first hand only from a member of that family. If we want information about a town we will get it at first hand only from someone who comes from that town. So, then, if we want information about God, we will get it only from the Son of God; and if we want information about heaven and heaven's life, we will get it only from him who comes from heaven. When Jesus speaks about God and about the heavenly things, says John, it is no carried story, no second-hand tale, no information from a secondary source; he tells us that which he himself has seen and heard. To put it very simply, because Jesus alone knows God, he alone can give us the facts about God, and these facts are the gospel.

It is John's grief that so few accept the message that Jesus brought; but when a man does accept it, he attests the fact that in his belief the word of God is true. In the ancient world, if a man wished to give his full approval to a document, such as a will or an agreement or a constitution, he affixed his seal to the foot of it. The seal was the sign that he agreed with this and regarded it as binding and true. So when a man accepts the message of Jesus, he affirms and attests that he believes what God says is true.

John goes on: we can believe what Jesus says, because on him God poured out the Spirit in full measure, keeping nothing back. Even the Jews themselves said that the prophets received from God a certain measure of the Spirit. The full measure of the Spirit was reserved for God's own chosen one. Now, in Hebrew thought the Spirit of God had two functions--first, the Spirit revealed God's truth to men; and, second, the Spirit enabled men to recognize and understand that truth when it came to them. So to say that the Spirit was on Jesus in the completest possible way is to say that he perfectly knew and perfectly understood the truth of God. To put that in another way--to listen to Jesus is to listen to the very voice of God.

Finally, John again sets before men the eternal choice--life or death. All through history this choice had been set before Israel. Deuteronomy records the words of Moses: "See, I have set before you this day life and good, death and evil.... I call heaven and earth to witness against you this day, that I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live" (Deu 30:15-20). The challenge was reiterated by Joshua: "Choose this day whom you will serve" (Jos 24:15). It has been said that all life concentrates upon a man at the crossroads. Once again John returns to his favourite thought. What matters is a man's reaction to Christ. If that reaction be love and longing, that man will know life. If it be indifference or hostility, that man will know death. It is not that God sends his wrath upon him; it is that he brings that wrath upon himself.

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 2:13--4:1

C. Jesus' first visit to Jerusalem 2:13-3:36

John is the only evangelist who recorded this trip to Jerusalem and the things that happened then.

Constable: Joh 3:1-21

3. Jesus' conversation with Nicodemus 3:1-21

John now presented evidence that Jesus knew people as no others did and that many believed in His name (2:23). This constitutes further witness that He is the Son of God. John summarized several conversations that Jesus had with various individuals in the next few chapters. They were remarkably different types of people yet they all responded positively to Jesus. The first man was a representative of Pharisaic Judaism.

3:1 John introduced Nicodemus (lit. conqueror of or victor over the people) as a Pharisee who was a ruler of the Jews, namely a member of the Sanhedrin (cf. 7:50-51). As a Pharisee, Nicodemus had respect for the Jewish Scriptures and was nationalistic politically. He would have stressed the careful observance of Israel's laws and the traditions of the elders. This was the way of salvation for Pharisees.

"In its own way this chapter does away with works of the law' every bit as thoroughly as anything in Paul.

"The Pharisees had no vested interest in the Temple (which was rather the domain of the Sadducees). A Pharisee would, accordingly, not have been unduly perturbed by the action of Jesus in cleansing the Temple courts. Indeed, he may possibly have approved it, partly on the general principle that anything that put the Sadducees down a peg or two was laudable and partly in the interests of true religion."¹³³

The Sadducees, in contrast, were more liberal in their theology and were more politically accommodating.¹³⁴ Later Jesus mentioned that Nicodemus was a prominent teacher in Israel (v. 10). John also recorded that he was unusually fair-minded (7:50-51).

3:2 John probably would not have mentioned that Nicodemus called on Jesus at night if that fact was insignificant. Probably the prominent Pharisee made his call at night to keep his visit private and uninterrupted (cf. 19:39). The Pharisees generally were antagonistic toward Jesus, and he apparently wanted to avoid unnecessary conflict with his brethren. Nighttime probably promised a greater chance for uninterrupted conversation as well. Everywhere else that John referred to night in his Gospel the word has moral and spiritual connotations of darkness (cf. 9:4; 11:10; 13:30). Nicodemus was in spiritual and intellectual darkness as well as natural darkness when he came to Jesus (cf. v. 10).¹³⁵

Nicodemus addressed Jesus as "Rabbi," a respectful title that recognized Him as a teacher. One rabbi was coming to another for discussion. However, this title also indicated the extent of this man's faith. He did not address Jesus as the Messiah or the Son of God or his Lord. Moreover he expressed belief that Jesus had come from God, in contrast to Satan (cf. 8:48, 52), in view of the miracles that He was performing (cf. 2:23; 20:30; 21:24-25). This suggests that Nicodemus may have wanted to determine if Jesus was a prophet as well as a teacher.

"We" could be a way of saying himself (cf. v. 11). Alternatively Nicodemus could have been representing others on the Sanhedrin beside himself such as Joseph of Arimathea (cf. 19:38). Note Nicodemus' courtesy and lack of hostility. These qualities mark him as a non-typical Pharisee.

3:3 Jesus' abrupt dogmatic statement cut to the heart of the matter. He affirmed strongly that one cannot see the kingdom of God without a second birth from above (Gr. anothen, cf. v. 31). Anothen means both "again" (v. 4; cf. Gal. 4:9) and "from above" (v. 31; 19:11, 23).

"Although Nicodemus understood it to mean again,' leading him to conclude that Jesus was speaking of a second physical birth, Jesus' reply in verses 6-8 shows that He referred to the need for a spiritual birth, a birth from above.'"¹³⁶

The term "kingdom of God" as Jesus used it consistently refers to the earthly messianic kingdom that will be the earthly phase of God's eternal heavenly kingdom. To enter the kingdom of God means to obtain eternal life (cf. Mark 9:43, 45, 47). John used "kingdom" language rarely (vv. 3, 5; 18:36).¹³⁷ He used "life" language instead (cf. 1:12-13). This is understandable since he wrote late in the first century when it was clear that God had postponed the kingdom. His readers needed to prepare for the future immediately by obtaining eternal life.

The implication of Jesus' illustration of new birth is that life with God in the future will require completely new equipment. Nicodemus had claimed to see something of who Jesus was by His signs. Jesus replied that no one can see God's kingdom, the end in view, without new birth.

"If the kingdom does not dawn until the end of the age [and it will], then of course one cannot enter it before it comes. Predominant religious thought in Jesus' day affirmed that all Jews would be admitted to that kingdom apart from those guilty of deliberate apostasy or extraordinary wickedness (e.g., Mishnah Sanhedrin 10:1). But here was Jesus telling Nicodemus, a respected and conscientious member not only of Israel but of the Sanhedrin, that he cannot enter the kingdom unless he is born again. . . . The coming of the kingdom at the end can be described as the regeneration' of the world (Mt. 19:28, NIV renewal'), but here what is required is the regeneration of the individual before the end of the world and in order to enter the kingdom."¹³⁸

"By the term born again He means not the amendment of a part but the renewal of the whole nature. Hence it follows that there is nothing in us that is not defective."¹³⁹

3:4 Nicodemus asked Jesus to clarify what He meant by being born again. His question implied that he was an older man. He was quite sure that Jesus was not referring to reincarnation or a second physical birth. His crassly literal question may reflect some disdain for Jesus' affirmation, or Nicodemus may have been speaking wistfully.

"The situation is no different today. When you talk with people about being born again, they often begin to discuss their family's religious heritage, their church membership, religious ceremonies, and so on."¹⁴⁰

3:5 Again Jesus prefaced a further affirmation with the statement that guaranteed its certainty. Entering the kingdom and seeing the kingdom (v. 3) seem to be synonymous terms, though the former may be a bit clearer. There are several views of the meaning of being born of water and the Spirit. The verse and its context contribute much to our understanding of this difficult phrase.

Whatever its meaning "born of water and the Spirit" must equal being born "again" or "from above" (v. 3) since Jesus used this phrase to clarify the new birth for Nicodemus. Second, the definite article translated "the" before "Spirit" is absent in the Greek text. The English translators have inserted it to clarify their interpretation of "spirit" (Gr. pneuma) as the Holy Spirit. A more literal translation would be simply "born of water and spirit." Third, the construction of the phrase in the Greek text indicates that the preposition "of" governs both "water" and "Spirit." This means that Jesus was clarifying regeneration by using two terms that both describe the new birth. He was not saying that two separate things have to be present for regeneration to happen. It has but one source. Fourth, Jesus' criticism of Nicodemus for not understanding these things (v. 10) indicates that what He taught about the source of regeneration was clear in the Old Testament.

The only view that seems to be consistent with all four of these criteria is as follows. The Old Testament often used water metaphorically to symbolize spiritual cleansing and renewal (Num. 19:17-19; Isa. 55:1-3; cf. Ps. 51:10; Jer. 2:13; 17:13; Zech. 14:8). God's spirit (or Spirit) in the Old Testament represents God's life (Gen. 1:2; 2:7; 6:3; Job 34:14). God promised that He would pour out His spirit on people as water (Isa. 32:15-16; Joel 2:28-29). The result of that outpouring would be a new heart for those on whom the spirit came (Jer. 31:31-34). Thus the revelation that God would bring cleansing and renewal as water by His Spirit was clear in the Old Testament. Jesus evidently meant that unless a person has experienced spiritual cleansing and renewal from God's spirit (or Spirit) he or she cannot enter the kingdom. This is what He meant by being born from above or again (cf. 1 Cor. 6:11).¹⁴¹

Another view proposed by many scholars is that "water" is an allusion to the amniotic fluid in which a fetus develops in its mother's womb. Other scholars see it as a euphemistic reference to the semen without which natural birth is impossible. In either case "water" refers to physical or natural birth while "spirit" refers to spiritual or supernatural birth.¹⁴² They claim that Jesus was saying that natural birth is not enough. One must also experience supernatural birth to enter the kingdom. However this use of "water" is unique in Scripture. Moreover it assumes that two births are in view whereas the construction of the Greek phrase favors one birth rather than two. If two were in view, there would normally be a repetition of the preposition before the second noun.

Another popular view is that "water" refers to the written Word of God and "spirit" refers to the Holy Spirit. This figurative use of "water" does exist in the New Testament (cf. Eph. 5:26), but it is uncommon in the Old Testament. It is unlikely that Nicodemus would have associated water with the Word of God, and it would have been unfair for Jesus to rebuke him for not having done so. This view, as the former one, also specifies two separate entities whereas the Greek text implies only one as the source of regeneration.

Some commentators take the "water" as an allusion to water baptism and the "spirit" as referring to the Holy Spirit.¹⁴³ According to this view spiritual birth happens only when a person undergoes water baptism and experiences regeneration by the Holy Spirit. Some advocates of this view see support for it in the previous reference to water baptism (1:26 and 33). However, Scripture is very clear that water baptism is a testimony to salvation, not a prerequisite for it (cf. 3:16, 36; Eph. 2:8-9; Titus 3:5). In addition, this meaning would have had no significance for Nicodemus. He knew nothing of Christian baptism. Furthermore Jesus never mentioned water baptism again in clarifying the new birth to Nicodemus.

Others have suggested that the "water" could be a reference to the repentance present in those who underwent John's water baptism and the "spirit" an allusion to the Holy Spirit.¹⁴⁴ In this case, repentance as a change of mind is necessary as a prerequisite for salvation. According to advocates of this view Jesus was urging Nicodemus to submit to John's baptism as a sign of his repentance or at least to repent. The weakness of this view is that the connection between water and repentance is distant enough to cause misunderstanding. Nicodemus' response (v. 9) expressed lack of understanding. If the connection between water and John's baptism was that clear, he would not have responded this way. It would have been simpler for Jesus just to say "repentance" if that is what He meant. Repentance in the sense of the fruit of a mental change is not necessary for salvation since by that definition repentance is a work.

Some scholars believe that "water" refers to the ritual washings of Judaism and "spirit" to the Holy Spirit. They think Jesus was saying that Spirit birth rather than just water purification was necessary for regeneration. However, Jesus was not contrasting water and spirit but linking them.

Finally at least one writer understood that when Jesus said "spirit" He meant it in the sense of wind (Gr. pneuma) and used it as a symbol of God's life-giving work.¹⁴⁵ This view holds that the wind is parallel to the water that also symbolizes God's supernatural work of regeneration. However this is an unusual though legitimate meaning of pneuma. In the immediate context (v. 6) pneuma seems to mean spirit rather than wind. This fact has led almost all translators to render pneuma as "spirit" rather than as "wind" in verse 5 even though it means "wind" in verse 8.

3:6 Here, not in verse 5, Jesus clarified that there are two types of birth, one physical and one spiritual. "Flesh" again refers to human nature (cf. 1:14). The Holy Spirit gives people spiritual life. We are spiritually dead in sin until the Spirit gives us spiritual life. Jesus had been speaking of a spiritual birth, not a physical one. Nicodemus should not have marvelled at the idea that there is a spiritual birth as well as a physical birth since the Old Testament spoke of it (cf. Ps. 87:5-6; Ezek. 36:25-28). It revealed that entrance into the kingdom is a spiritual matter, not a matter of physical descent or merit. This was a revelation that most of the Jews in Jesus' day, including Nicodemus, missed.

3:7 Nicodemus needed spiritual life. He needed to experience the new birth. He had evidently viewed acceptance by God as so many of his Jewish contemporaries did. He thought that his heritage (ancestry, position, works, all that made him what he was) was adequate to get him into the kingdom and make him acceptable to God. He had to realize that he needed spiritual cleansing and renewal that only God could provide by His Spirit. Likewise today most people are relying on themselves, who they are and what they have done, for acceptance with God. They, too, need to know that they need spiritual cleansing and life that only God can provide. They must be born again or there is no hope of their entering God's kingdom.

"There is no evolution from flesh to Spirit."¹⁴⁶

The second "you" in verse 7 is plural in the Greek text. It continues the general reference to "anyone" in verses 3 and 5.

"The fact that Nicodemus used the plural pronoun we,' [v. 2] and Jesus responded with the plural ye' . . . may indicate that Nicodemus was representing the religious leaders."¹⁴⁷

3:8 Jesus used the wind to illustrate how the Spirit regenerates. He made a play on words to present an even closer comparison. The Greek word pneuma can mean either "spirit" or "wind," though it usually means "spirit." Jesus said the pneuma (Spirit) operates as the pneuma (wind).

There are three similarities. First, both the Spirit and the wind operate sovereignly. Man does not and cannot control either one. Second, we perceive the presence of both by their effects. Third, we cannot explain their actions since they arise from unseen and unknowable factors.

The person born of the Spirit is similar to both the Spirit and the wind in that it is impossible for unregenerate people to understand or control him or her. They do not understand his or her origin or final destiny. Nicodemus should have understood this too since the Old Testament revealed the Spirit's sovereign and incomprehensible working (e.g., Ezek. 37).

3:9-10 Nicodemus betrayed his ignorance of Old Testament revelation with his question (cf. 1 Sam. 10:6; Isa. 32:15; Ezek. 36:25-28; Jer. 31:33; Joel 2:28-29). Jesus' answer shows that Nicodemus' question implied that he did not believe what Jesus had said (cf. vv. 11-12). He had undoubtedly taught many Jews about getting right with God, but what Jesus now suggested was something new to him. Jesus responded with a question that expressed dismay that Nicodemus did not understand this biblical revelation. His deficiency was the more serious because Nicodemus was the leading teacher in Israel. At least that was his reputation. His study of the Scriptures should have made him aware that no one can come to God in his or her own strength or righteousness without the necessity of God's spiritual cleansing.

3:11 For the third time in this conversation Jesus affirmed a solemn truth (cf. vv. 3, 5). Nicodemus had begun the conversation by humbly referring to himself as one of many who believed that Jesus had come from God (v. 2). Now Jesus described Himself as one of several who was speaking the truth. Evidently He was referring to the Godhead. Nicodemus probably thought He was referring to Himself humbly or possibly to Himself as one of several teachers or prophets.

Jesus claimed to be speaking the truth as an eyewitness, but Nicodemus was rejecting that witness. The Apostle John later made a similar claim. He said he wrote his first epistle that his readers might enter into the joy of fellowship with God that the apostles who were eyewitnesses of Jesus' ministry enjoyed (1 John 1:1-4). John's purpose in this Gospel was also that readers would accept his witness that Jesus was the Christ (20:30-31). Nicodemus had rejected the witness, and Jesus saw him as representing many others who also did (plural "you"). Nicodemus had failed to understand (v. 9), but his more serious error was his failure to believe Jesus' testimony about the new birth. It reflected failure to acknowledge who Jesus really was, which His signs and insight into Scripture indicated.

3:12 The "earthly things" that Jesus had told Nicodemus involved the new birth. The new birth is earthly in that it occurs on the earth. This teaching had been elementary. However, Nicodemus had not believed it. Therefore he could not begin to believe things that Jesus might have told him about "heavenly things." These things might have included such revelations as life beyond the grave, life in the kingdom, and the new heavens and new earth (Isa. 65:17).

If Jesus responded to everyone as He did to Nicodemus, it would mean that when a person rejects revelation he or she thereby limits the revelation that comes to that one from then on. This is really what usually happens.

3:13 Jesus explained why He could speak authoritatively about heavenly things. No teacher had ascended into heaven and returned to teach about heavenly things. Evidently Jesus was referring to being personally present in heaven since, obviously, many prophets had received visions of heaven (e.g., Isa. 6; cf. 2 Cor. 12:2-4; Rev. 1:10-20). However the Son of Man descended from heaven so He could teach about heavenly things. The NIV translation implies that Jesus had already ascended into heaven, but that is not what the Greek text says. The Greek words ei me, translated "but" or "except," contrast a human who might have ascended into heaven and the God-man who really did descend from heaven. Jesus here claimed to be the Son of Man (Dan. 7:13-14) who had come from heaven to reveal God to humankind (cf. 1:51).

"Throughout this Gospel John insists on Jesus' heavenly origin. This is one way in which he brings out his point that Jesus is the Christ. Here his heavenly origin marks Jesus off from the rest of humanity."¹⁴⁸

3:14 In another sense Jesus would rise up to heaven. The Ascension is not in view here. Jesus' enemies lifting Him up toward heaven as Moses lifted the serpent on the pole toward heaven is in view (cf. Num. 21:4-9). In the wilderness God promised the Israelites that whoever looked on the bronze serpent would receive physical life and not die.

This is Jesus' earliest recorded prediction of His death. It is an allusion to death by crucifixion (cf. 8:28; 12:32, 34). Wherever the Greek word hypsoo ("lifted up") occurs in John's Gospel, and it only occurs in these four verses, it combines the ideas of crucifixion and exaltation (cf. Isa. 52:13-53:12).¹⁴⁹ The Synoptic evangelists viewed Jesus' exaltation as separate from His crucifixion, but John thought of the crucifixion as the beginning of His exaltation.

God had graciously provided continuing physical life to the persistently sinning Israelites. It should not, therefore, have been hard for Nicodemus to believe that He would graciously provide new spiritual life for sinful humanity.

Verse 13 pictures Jesus as the revealer of God who came down from heaven. Verse 14 pictures Him as the suffering exalted Savior. It was in His suffering that Jesus revealed God most clearly. These themes cluster around the title "Son of Man" in the fourth Gospel.

3:15 The purpose of Jesus' uplifting, as was the purpose of the uplifting of the bronze serpent in the wilderness, was the salvation of those who believed. By comparing Himself to that serpent Jesus was teaching that whoever trusted in Him and His death would receive eternal life.

This is the first reference to eternal life in this Gospel. Eternal life refers to the life of the age to come, namely the kingdom age and forever after. It is life that one experiences normally after resurrection that fits him or her for the kingdom. However, John presented that life as something that people can experience in measure before the kingdom begins. The eternal life that people receive at new birth is the life of the eternal Word (1:4). It comes to them by believing in the person and saving work of Jesus.

"The life Christians possess is not in any sense independent of Christ. It is a life that is hidden with Christ in God' (Col. 3:3). . . . The Jews divided time into the present age and the age to come, but the adjective [eternal] was used of life in the coming age, not that of the present age. Eternal life' thus means the life proper to the age to come.' It is an eschatological concept (cf. 6:40, 54). But as the age to come is thought of as never coming to an end the adjective came to mean everlasting,' eternal.' The notion of time is there. Eternal life will never cease. But there is something else there, too, and something more significant. The important thing about eternal life is not its quantity but its quality. . . . Eternal life is life in Christ, that life which removes a person from the merely earthly."¹⁵⁰

Some authorities believe that verses 16-21 are the Apostle John's comments rather than a continuation of Jesus' words to Nicodemus.¹⁵¹ Most believe Jesus' words continue through verse 21.¹⁵² I prefer the majority opinion on this issue. Unfortunately the Greek text does not contain quotation marks, or any punctuation for that matter, so it does not identify quotations for the reader. This section of the text is the heart of John's record of Jesus' early ministry (chs. 2-4).

3:16 This best-known verse in the whole Bible expresses the gospel message more clearly and winsomely than any other. Almost every word in it is significant.

Jesus' mission in the Incarnation (vv. 13, 17) and the Cross (vv. 14-15) resulted from God's love for human beings. The construction of the Greek sentence stresses the intensity of God's love. He gave His best, His unique and loved Son. The Jews believed that God loved the children of Israel, but John affirmed that God loved all people regardless of race.¹⁵³ There is nothing in this verse or in the context that would limit "the world" to the world of the elect. This love of God is amazing not so much because the world is so big as because it is so bad (cf. 1:9). The Father loves the world with the selfless love that provided the Incarnation and the Crucifixion.¹⁵⁴

"The Greek construction puts some emphasis on the actuality of the gift: it is not God loved enough to give,' but God loved so that he gave.' His love is not a vague, sentimental feeling, but a love that costs. God gave what was most dear to him."¹⁵⁵

Christians should not love the world with the selfish love that seeks to profit from it personally (1 John 2:15-17).

The world stands under the threat of divine judgment because of the Fall and sin (3:36; Rom. 1:18). God in His gracious love has reached out and chosen some people from out of the world for salvation (15:19; Rom. 6:23). He does not take pleasure in pouring His wrath out on the lost, but He rejoices when people turn from their wicked ways to Him (Ezek. 18:23). The fact that God allows sinners to perish does not contradict His love. He has provided a way by which they need not perish because He loves mankind. His ultimate purpose is the salvation of those who believe in His Son.

The consequences of belief are new birth (vv. 3, 5), eternal life (vv. 15-16), and salvation (v. 17). The alternative is perishing (v. 16, cf. 10:28), losing one's life (12:25), and destruction (17:12). To perish (Gr. apoletai) does not mean to experience annihilation but ruin, failure to realize God's purpose, and exclusion from His fellowship. The only alternatives are life and perishing; there is no other final state.

Cessation of belief does not result in the loss of salvation.

"We might say, Whoever believes that Rockefeller is a philanthropist will receive a million dollars.' At the point in time a person believes this, He is a millionaire. However, if he ceases to believe this ten years later, he is still in possession of the million dollars. Similarly, if a man has believed in Christ, he is regenerate and in possession of eternal life, even if he ceases to believe in God in the future."¹⁵⁶

3:17 John further clarified God's purpose in sending His Son by explaining what it was not. It was not to judge or condemn (Gr. krino) humankind. Judging as John spoke of it here is the opposite of saving (cf. v. 18: 5:24). God could have condemned human beings without the Incarnation. Jesus will judge everyone, but that was not God's purpose in the Incarnation. Rather it was to provide salvation for everyone through His death on the cross.

How can we reconcile this verse with 9:39 where Jesus said that He came into the world for judgment (cf. 5:27)? Judging was a secondary duty involved in saving, which was Jesus' primary purpose (cf. Dan. 7:13-14). Jesus came into an already condemned world to save some. He did not enter a neutral world to save some and to condemn others. Anyone who brings light casts a shadow, but the bringing of shadow is only an attendant circumstance that is inevitable when one brings light.

3:18 The person who believes in Jesus escapes condemnation (cf. 5:24; Rom. 8:1). However the person who does not believe in Jesus stands condemned already with no way of escape (cf. 3:36). The reason for his or her condemnation then becomes his or her failure to believe on the One whom God lovingly and graciously has provided for salvation. Faith is the instrumental means by which we obtain salvation. Failure to exercise faith in Jesus will result in spiritual death just as failure to believe in the brazen serpent resulted in physical death for the Israelites (Num. 21:4-9). The difference between belief and unbelief is clear from here on in this Gospel.

3:19 John explained the process of mankind's judgment (Gr. krisis, separating or distinguishing, not krima, the sentence of judgment). Even though light entered the world, people chose darkness over light. The light in view is the revelation that Jesus as the Light of the World brought from the Father, particularly the light of the gospel. The reason people choose darkness over light is their deeds are evil. They prefer their darkness to God's light because of what the darkness hides, namely their sin.

3:20 Not only do evildoers love darkness (v. 19), they also hate the light. The Greek word translated "evil" is phaula, meaning "worthless." Evildoers avoid the light that Jesus brings, and Jesus Himself (cf. 1:9-11), because it exposes the vanity of their lives. It shows that they have no meaning, worthy goal, or hope for the future. They know that coming to the light would convict them. Immorality lies behind much unbelief.

3:21 People who adhere to the truth, on the other hand, come to the light and its source, Jesus. They do not try to cover up worthless deeds, but they are willing to expose them to the searching light of God's revelation (cf. 1 John 1:8-9). They also humbly acknowledge that the good works that they do are really God's production. They do all this, of course, because God draws them to Himself. One fundamental difference between believers and unbelievers is their attitude toward the light. It is not their guilt before God. Both are guilty before Him.¹⁵⁷

Verses 19-21 point out the ultimate danger that each reader of this Gospel faces. If one tends to do as Nicodemus did and reject Jesus, it is because he or she does not want to come to the light for moral reasons. People essentially turn from Jesus because the light that He brings exposes things about themselves that they want to remain hidden. Openness to the light is very important. God's gracious love encourages guilty sinners to open up to the light.

"This [3:19-21] is one of the most important sections in the gospel of John for understanding the light/darkness polarization in Johannine theology and also for understanding John's gospel itself."¹⁵⁸

Much of modern man's problem with the gospel is anthropological. It arises from a faulty view of himself. Fallen man generally views human beings as neutral if not good. Therefore the fact that God sent Jesus and Jesus came to save sinners seems only interesting at best. If man is good and not in need of salvation, we can applaud God's love as admirable. If man is neutral, we can take salvation or leave it. If we leave it, God appears unfair for condemning us. However man is not good or neutral but bad. He already stands condemned and destined to experience God's wrath. Therefore faith in Jesus becomes a necessary way of escape from that dreadful destiny. The Incarnation is a manifestation of divine grace, not just divine love.

Constable: Joh 3:22-30

4. John the Baptist's reaction to Jesus' ministry 3:22-30

The writer next noted the parallel ministries of John the Baptist and Jesus in Judea. John the Baptist readily confessed Jesus' superiority to him even though they were both doing the same things. This was further testimony to Jesus' identity. This section constitutes the very core of the Apostle John's testimony to Jesus' identity in Jesus' early ministry (chs. 2-4).

3:22 Jesus' conversation with Nicodemus evidently happened in Jerusalem (2:23). Jerusalem was within Judea. After that conversation, Jesus went out into the Judean countryside. Jesus had not yet commissioned the Twelve. That commissioning happened after John the Baptist's imprisonment (Mark 1:14). The disciples who accompanied Jesus may not have been the Twelve, but they were His followers and they could have included all or some of the Twelve. This is the only record in the Gospels that Jesus engaged in a baptizing ministry similar to John the Baptist's. It was undoubtedly baptism expressing repentance rather than "Christian baptism." The writer later explained that Jesus did not do the baptizing Himself, but His disciples did (4:2). Jesus was also spending time with these disciples undoubtedly to help them understand and appreciate who He really was.

3:23 The exact location of Aenon (lit. springs) near Salim is unknown today. The best evidence seems to point to a site just south of Scythopolis (Old Testament Beth-shan).¹⁵⁹ The other possible site was a few miles east of Sychar (near Old Testament Shechem). The first site is about 15 miles south of the Sea of Galilee. The second is approximately midway between the Sea of Galilee and the Dead Sea. Both are only a few miles west of the Jordan River. John evidently chose the site for its abundant water that came from nearby springs. Many people were coming to him to express their repentance by undergoing water baptism.

3:24 Obviously John continued preaching and baptizing after Jesus began ministering, and he did so until Herod Antipas imprisoned him. The Synoptic writers began their narratives of Jesus' public ministry with His ministry in Galilee. They viewed the beginning of Jesus' ministry as starting with John the Baptist's imprisonment (Mark 1:14). The Apostle John began his narrative of Jesus' ministry with His earlier Judean ministry. From him alone we learn that between Jesus' temptation and John the Baptist's arrest John and Jesus worked side by side for a time. His reference to John the Baptist's imprisonment is important because it helps the reader see that John's account does not contradict the Synoptics. Yet his primary concern was John the Baptist's witness to Jesus.

3:25 Evidently the discussion in view centered on the relation of John's baptism to other ceremonial washings that various other Jewish authorities espoused. These other washings probably included the practices prescribed in the Old Testament and more modern rites of purification that some Jewish leaders advocated. This verse provides the background from which John's disciples approached him in the next verse.

3:26 One of the contemporary baptisms was the one Jesus and His disciples were conducting. John's disciples mentioned it to John implying that they wanted him to comment on it. They had particular concern that so many people were going to Jesus for baptism. John's reply (vv. 27-30) suggests that they felt jealous of Jesus' popularity. They had failed to grasp the purpose of John's ministry.

"It is interesting to note that four of the greatest men in the Bible faced this problem of comparison and competition: Moses (Num. 11:26-30), John the Baptist (John 3:26-30), Jesus (Luke 9:46-50), and Paul (Phil. 1:15-18). A leader often suffers more from his zealous disciples than from his critics!"¹⁶⁰

3:27 John replied to the implied question with an aphorism, a general maxim. He meant that no one can receive anything unless God in His sovereignty permits it (cf. 6:65; 19:11; 1 Cor. 4:7). Regarding Jesus this statement expressed belief that God had permitted Jesus to enjoy the popularity that He was experiencing. It also expressed John's satisfaction with that state of affairs. John demonstrated an exemplary attitude. He recognized that God had assigned different ministries to Jesus and himself and that it was wrong for him and his disciples to wish things were otherwise (cf. 1 Cor. 3:1-9; 4:1-7; 12:12-31).

3:28 John proceeded to remind his disciples that he never claimed to be the Messiah but only Messiah's forerunner (1:15, 20, 23, 26-34).

3:29 John's illustration showed that his attitude and behavior were consistent with normal conduct. In the illustration Jesus is the bridegroom and he is the bridegroom's friend.

"The assistant acted on behalf of the bridegroom and made the preliminary arrangements for the ceremony."¹⁶¹

The bride is probably a reference to Israel (cf. Isa. 54:5; 62:4-5; Jer. 2:2; 3:20; Ezek. 16:8; Hos. 2:16-20). John was therefore implying that he played a supporting role in Messiah's union with Israel. This was a testimony to Jesus' identity as Messiah whom John said he rejoiced to hear.

When John the Baptist spoke these words the church was an unknown entity in God's plan, so it is unlikely that it was in his mind. However the original readers of this Gospel were probably familiar with the Apostle Paul's revelations concerning the church being the bride of Christ (e.g., 2 Cor. 11:2; Eph. 5:25-27, 32). Israel had spurned her bridegroom when He came for her, and consequently He had taken a different bride for Himself. John's joy was complete or full (Gr. pleroun) because he knew that he was fulfilling his role faithfully. Jesus' increasing popularity filled John's disciples with resentment, but it filled John with joy.

3:30 This classic expression of humility arose out of John's perception of and acceptance of His God-given role as Messiah's forerunner. Far from discouraging people from following Jesus, as his disciples implied he should, John would continue to promote Him. He viewed this as God's will and therefore said it "must" be so. Would that all of us who are God's servants would view Jesus' position and our own similarly. Submission to God's will and the exaltation of Jesus, not prominence in His service, should bring joy to His servants.

Unfortunately some of John's disciples continued to follow him rather than taking their rabbi's advice to follow Jesus (cf. Acts 18:24-26; 19:1-7).

Constable: Joh 3:31-36

5. The explanation of Jesus' preeminence 3:31-36

This pericope explains why Jesus must become greater. It also unites several themes that appear through chapter 3. John the Apostle or John the Baptist may be the speaker. This is not entirely clear.

3:31-32 The incarnate Son of God has come to earth from above (cf. v. 13). John sought to fulfill his purpose of proving that Jesus is the Christ (20:31) partially by stressing that Jesus' origin was "from above." Birth from above (v. 3), the new birth, can only come by faith in Him who is from above. His place of origin illustrates His superiority over all earthly people that humanity binds to the "earth" (Gr. ge, this planet) including John the Baptist. Finite humans can only reveal things that they experience on the earth, but Jesus could reveal things about heaven. John could call people to repentance, but he could not reveal divine counsels, as Jesus could, nor could he provide new life from above. Jesus had previously said that people do not typically receive His witness (v. 11), and the writer repeated that fact here.¹⁶²

3:33-34 However some people do receive His witness. Those who do thereby assert their belief that the Father, not just the Son, is truthful. Seals indicated a personal guarantee as well as denoting ownership. Jesus so exactly revealed God's words that to believe Jesus is to believe God and to disbelieve Jesus is to disbelieve God (cf. 1 John 5:10).

All of God's former messengers received a limited measure of God's Spirit. The Spirit came on the Old Testament prophets only for limited times and purposes. However, God gave His Spirit to Jesus without limit. This guaranteed the truth of Jesus' words. The Spirit descended on Jesus at His baptism and remained on Him (1:32-33; cf. Isa. 11:2; 42:1; 61:1). God gave His Spirit without measure only to Jesus (cf. 1 Cor. 12:4-11).

"Thirty-nine times the Gospel of John refers to Jesus being sent from God (vv. 17, 34; 4:34; 5:23-24, 30, 36-38; 6:29, 38-39, 44, 57; 7:16, 28-29; 8:16, 18, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45, 49; 13:16, 20; 14:24; 15:21; 16:5; 17:3, 18, 21, 23, 25; 20:21). This affirms Jesus' deity and heavenly origin, as well as God's sovereignty and love in initiating the Son's Incarnation (cf. Gal. 4:4; 1 John 4:9-10, 14)."¹⁶³

3:35 God not only gave Jesus His Spirit without measure, but He has placed everything in His hands. The Father has been gracious to the Son because He loves Him even as He has been gracious to human beings in providing salvation because He loves us. Everything that the Father has done, revelation and redemption, flows from His love for people through the Son. This statement also points out the dependence of the human Jesus on the Father, one of John's major themes.

3:36 In conclusion, John placed the alternatives side by side. Belief in the Son of God results in eternal life (1:12; 3:3, 5, 15, 16), life fitted for eternity with God and enjoyed to a limited extent now. Unbelief results in God's wrath remaining on the unbeliever and his or her not obtaining eternal life. John spoke of unbelief as disobedience (rejection, NIV) because when God offers salvation unbelief becomes disobedience.¹⁶⁴

God's wrath is His personal response to unbelief, not some impersonal principle of retribution.

"It is the divine allergy to moral evil, the reaction of righteousness to unrighteousness. God is neither easily angered nor vindictive. But by his very nature he is unalterably committed to opposing and judging all disobedience."¹⁶⁵

Unbelievers will experience God's wrath primarily in the future (cf. 5:28-29). This is the only reference to God's wrath in John's Gospel or his epistles, though it appears six times in the Book of Revelation (cf. Rom. 1:18-3:26).

"The wrath of God' is a concept that is uncongenial to many modern students, and various devices are adopted to soften the expression or explain it away. This cannot be done, however, without doing great violence to many passages of Scripture and without detracting from God's moral character. Concerning the first of these points, . . . there are literally hundreds of passages in the Bible referring to God's wrath, and the rejection of them all leaves us with a badly mutilated Bible. And with reference to the second, if we abandon the idea of the wrath of God we are left with a God who is not ready to act against moral evil. . . . We should not expect it [God's wrath] to fade away with the passage of time. Anyone who continues in unbelief and disobedience can look for nothing other than the persisting wrath of God. That is basic to our understanding of the gospel. Unless we are saved from real peril there is no meaning in salvation"¹⁶⁶

This verse brings the whole third chapter to a climax.

In this pericope the Apostle John explained that Jesus came from heaven with greater authority than any former prophet. What He revealed came from His own observations in heaven. His words accurately and fully represented God. Moreover He came because the Father fully endowed Him with divine authority and assistance out of love. Furthermore He is to be the object of people's faith. Therefore He was superior to John the Baptist as well as every other divine representative.

The events in John's narrative of Jesus' first visit to Jerusalem (2:13-3:36) set the tone for Jesus' ministry, particularly His later occasions of ministry in Jerusalem (ch. 5; 7:10-10:42; 12:12-50). The conflict between belief and unbelief begins to surface here.

College: Joh 3:1-36

JOHN 3

D. 3:1-36 JESUS AND NICODEMUS (3:1-36)

1. The New Birth (3:1-10)

¹ Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. ² He came to Jesus at night and said, " Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him."

³ In reply Jesus declared, " I tell you the truth, no one can see the kingdom of God unless he is born again. ^a"

⁴" How can a man be born when he is old?" Nicodemus asked. " Surely he cannot enter a second time into his mother's womb to be born!"

⁵ Jesus answered, " I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. ⁶ Flesh gives birth to flesh, but the Spirit ^b gives birth to spirit. ⁷ You should not be surprised at my saying, 'You ^c must be born again.' ⁸ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."

⁹" How can this be?" Nicodemus asked.

¹⁰" You are Israel's teacher," said Jesus, " and do you not understand these things?

^a 3 Or born from above , also in verse 7 ^b 6 Or but spirit ^c 7 The Greek is plural.

The narrative portion of this passage is very brief. Nicodemus appeared before Jesus from the shadows and did not actually state the purpose of his visit with Jesus. Jesus began at once a monologue that seemed to start with Nicodemus but quickly moved on to include a larger audience - at least the plural " you" is used almost immediately (3:7), " You must be born again," though Jesus had begun with the singular (3:3,5). From this, some have concluded that what we have here is not so much reliable, historical discourse as a snippet of early preaching on the beginnings of the Christian life and on the clash of the church and the synagogue. If so, however, such was not the section's main purpose; it proceeded like a genuine discourse or didactic session of a Jewish teacher with an older, but not as mature a student as might be expected. The reason that Jesus took up and ran with the speech in John 3 seems apparent: Jesus knew what needed to be said and done with Nicodemus's life, but Nicodemus knew nothing at all that could change his life or future - or ours also. A certain aura of mystery seems to interpenetrate the entire third chapter of John. The themes treated contribute to this atmosphere: the new birth, the Son of Man, and testimony that is borne without saying to whom it is directed. Further, Jesus speaks of the one who is being revealed in the third person, and he never used an ejgwÉ eijmi ( ego eimi , " I am" ) saying, though he thrice introduced sayings with the solemn formula, " Amen, amen, I say" (3:3,5,11). He never forthrightly says in this chapter that he was speaking of himself. Even in the closing verses of the chapter, who the one is " who comes from above" remains obscure.

3:1. How one translates the conjunction dev ( de ) at the opening of the Nicodemus story may reflect how one understands the relation of this and the previous passage. If de is rendered simply " and" (" now" in the NIV), then the writer may be numbering Nicodemus with those just mentioned in verses 23-25, whose faith was more spurious than genuine and to whom Jesus could not entrust himself. On the other hand, if one translates this small part of speech as an adversative conjunction, that is, as " but," then the writer may be viewing Nicodemus as one whose faith is a little less flawed than the faith of those in verses 23-25, whose faith was more sight than faith. Nicodemus, indeed, valued Jesus' signs above the truth that Jesus had to give; however, he eventually came to a more mature faith in Jesus (7:45-52; 19:38-42).

Nicodemus was a common Greek name (Nikovdhmo", Nikodçmos). A wealthy Jew who bore this name is said to have been in Jerusalem in A.D. 70 at the time of the city's fall to the Romans (Josephus, Antiquities 14:37) and C.G. Montefiore and Loewe suggest that he could have been the Nicodemus of John 3, though Barrett and Carson think otherwise. Nicodemus has also been identified with a certain Buni alluded to in the Talmudic tractate Sanhedrin 43a as a disciple of Jesus, but Joseph Klausner thought that Buni is a corruption of the name of John, the brother of James.

Nicodemus is called a Pharisee , which would make him an ardent student and serious practitioner not only of the Old Testament but of the Jewish oral legal tradition that had been emerging (and continued to grow) in the days before and after Jesus. He is also called " a ruler of the Jews" (a[rcwn tw'n =Ioudaivwn, archôn tôn Ioudaiôn) which probably meant (as the NIV interprets the phrase) that he was a member of the Sanhedrin, the Jewish governing body in Jerusalem. He is also given a third title, " teacher" (v. 10), which would make him a teacher and an expert of the law. Nicodemus is mentioned only by John.

3:2. At night in Greek is an adverbial genitive of time and described the kind of time involved; that is, night time, not day time. Why did he seek out Jesus " at night" ? (1) It is the writer's reminiscence of a genuine, historical detail. (2) Most rabbis studied and debated far into the night. (3) Nicodemus came rather secretively to Jesus in the darkness, hoping to be concealed from the public eye, and in fact, fearing at this time public disclosure of any relations with Jesus. (4) Some see the expression as akin to " darkness" in John, and so metaphorically the words " at night" hint at what is spiritually dark or evil. Indeed, some would say: Nicodemus's night was darker than he realized.

Nicodemus began with the title Rabbi for Jesus and with a plural " we" ( we know you are a teacher ). The title " rabbi" was quite a compliment to Jesus because it came from a distinguished teacher. Who is represented by the " we" ? The following answers have been suggested. (1) Nicodemus and his disciples (whether they came with Nicodemus that night or not; the text, however, does not mention any disciples). (2) Nicodemus here represents the many whose faith is meager in 2:23-25. (3) It was a sort of " editorial we" used by Nicodemus so as not to sound too individualistic or personal. (4) It served to introduce Jesus' " we" in verse 11. (5) It represented Nicodemus and several other members of the Sanhedrin who were his friends. (6) It reflected the general public assessment of Jesus among many Jews in Jerusalem.

Nicodemus opened the conversation with a compliment and a profound observation that Jesus' miracles (such as those mentioned in 2:23) affirmed that he, a teacher, had come from God. Jesus' reply quietly ignored Nicodemus' statement, and began with the thing that Nicodemus came to discuss, namely, the kingdom of God.

3:3. Jesus answered not so much the words as the thoughts and needs of Nicodemus. Jesus' reply was almost abrupt: " I tell you the truth, unless a man is born again, he cannot see the kingdom of God." Nicodemus (in v. 4) understood the words literally and physically, and asked, " Can a man be born when he is old? . . . Surely he cannot enter a second time into his mother's womb to be born!" In verse 5 Jesus repeated with amplification his words here: " I tell you the truth, unless a man is born of water and the Spirit, he cannot enter the kingdom of God." (See further comments at v. 5.)

3:4. Some understand Nicodemus' question How can a man be born when he is old? to refer to (1) Nicodemus's lack of astuteness or mental agility; but since he was Israel's teacher (v. 10), this could scarcely be true of him. (2) Others think that Nicodemus understood Jesus to be asking for the transformation of Nicodemus's lifestyle that was too demanding for an old man, so deeply set in his ways by heritage, education, and age. (3) Very likely Nicodemus did not understand at all what Jesus was talking about. It was a case of unbelief prompted by a lack of knowledge, or at least by a gross misunderstanding of what Jesus was saying.

3:5. This verse differs little from verse 3, which says that unless one is born again from above, he cannot see the kingdom of God. Verse 5 states that generation from above is birth by water and the Spirit, and that those who do so see and enter the kingdom of God.

These words seem to be debated endlessly, and always the answer given is so vague and mystical that Christians across nearly two thousand years cannot know with certainty what the so-called " new birth" is or whether they have been born again or not. Consider a few of the explanations of what this regeneration is said to be or to mean. (1) Since verse 6 speaks of two births, one of the flesh and the other of the Spirit, being " born of water and the Spirit" (v. 5) refers to two births, one natural and the other supernatural . The first birth of water refers to the amniotic fluid that surrounds the unborn infant in the womb and breaks from the womb soon before childbirth. No ancient sources, however, describe natural birth as " from water," and further, the birth " of water" here is a part of the new birth or birth from above, not a natural birth. (2) " Being born of water and Spirit" refers to John's baptism (in water) and to Jesus' baptism (in Spirit) ; but the birth of water and Spirit both refer to the same, one, new birth, and Jesus' baptism was performed in water and Spirit. This text does not support this view. (3) Jesus argued here against the ritual of washing of the Essenes or against Jewish ceremonies altogether ; that is, what is required by Jesus is Spirit-birth not simply water-cleansing. " Spirit" and " water," however, are not opposed in verses 3 and 5. (4) The passage cannot refer in any way to Christian baptism , because the words " water and" (u{dato" kaiÉ, hydatos kai ) must not have been part of the original text but were added later by an editor or early copyist. There is no textual evidence of such an omission. (5) Water in the Old Testament was said in some passages to be a figure or picture of Spirit, but no one seems effectively to have related water and Spirit from these passages in the Old Testament to John 3:3,5. (6) Passages have been cited from Qumran that were supposed to connect Spirit and water in cleansing (1QS 3:7; 4:20ff; 1QH 7:21f; 9:32; CD 19:9) but these Qumran citations made no connection of the terms Spirit and water with regeneration, and none of them was very close to John 3:3,5. (7) Being born of Spirit is said to be the really important item in the passage, not water, and the whole process belongs to the Spirit, who alone can perform a new birth. Such treatment leaves the passage so mystical and mystifying that the most astute and erudite scholar cannot make sense of Jesus' words here.

There is another explanation of the passage, however, that makes sense and is not so mysterious or mystical. Most explanations see the Spirit as arbitrarily and directly making persons into believers or unbelievers without any regard to their personal say in the matter. Jesus said that to see, much less to enter, the kingdom of God (the only times that the expression appears in the Gospel, an expression that usually means " the sovereignty of God" ) one must be born again (dei' uJma'" gennhqh'nai a[nwqen, dei hymas gennçthçnai anôthen) of water and the Spirit. These words (" born of water and Spirit" ) in verse 5 surely clarify what is meant by being " born again" or " from above" or " from the beginning" (anôthen). The birth " of water" surely refers to baptism - to which Nicodemus and all Jerusalem had been introduced by John the Baptist. The birth is further said to be " of the Spirit," surely referring to the begetting of new life through the gospel message (cf. 1 Cor 4:15 and 1 Pet 1:23).

" Rebirth" is an idea probably not drawn (1) from the Old Testament, nor (2) from Hellenism. Instead, the idea of " the kingdom of God" (Jewish) and the idea of " rebirth" (or " from above" ) are joined by Jesus to create that which is different but Christian . What John records in chapter 3 is not initiation into the small, earthly Palestinian kingdom of the Jews nor into the empty and powerless rites of the pagan mysteries, but the way of entry into God's kingdom, a kingdom that will cover the earth and last beyond time.

3:6. Flesh gives birth to flesh, but the Spirit gives birth to spirit. Like gives birth to like. Some students say that " Flesh" (savrx, sarx ) here probably does not refer to a part of human nature (the material as opposed to the spiritual portion of an individual person), i.e., not to a contrast between the lower and higher parts or aspects of human nature, but to the distinction between human beings and God. Sarx in Paul and John often meant a human life lived without God. In verse 6 the contrast is (1) between flesh and spirit within an individual, not (2) between two spirits (as in Qumran, 1QS 3:10), and not (3) between transitory and permanent beings or the temporal and eternal sides of an individual (as in Platonic dualism). The contrast is not, further, (4) between God and mankind though this last contrast may be slightly echoed here, and certainly not (5) between John the Baptist and Jesus.

3:7. Jesus repeats the necessity of the new birth, and the plural of you (uJma'", hymas ) emphasizes that Nicodemus and the rest of humanity have the same need of rebirth. It may be also that Nicodemus was addressed as a kind of representative of those whose faith is weak and nearly nonexistent.

3:8. The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."

The point of this much debated verse seems to have been an illustration of the mystery and yet the comprehensibility of the second birth. Pneu'ma ( pneuma ) in Greek may mean both " spirit" and " wind" ; here it probably is to be understood as " wind." One can know that the wind is present and blowing by what it does, but one cannot know its place of origin or site of its destiny; so one born of water and the Spirit may be certain of the event (i.e., the rebirth) by its results, though one may not be able to know the place of origin or final location of the Spirit.

3:9. Nicodemus asked how such things could happen (gevnesqai, genesthai ), a question that he should have been able, at least partially, to answer, because (1) he was the great, learned, widely recognized teacher of Israel, and (2) he ought to have been adequately informed from the Old Testament (of which he was an expert student and exegete) on the subject of renewal (Deut 10:16; 1 Sam 10:9; 16:14; Ps 2:10; Ezek 18:31; Jer 4:4); and to have been informed on the need for a definite change by John the Baptist's attack on Jewish reliance on their physical descent from Abraham (Matt 3:9; Luke 3:8).

3:10. " You are Israel's teacher," said Jesus, " and do you not understand these things?" Why is the definite article so prominently used in verse 10, " You are the [oJ, ho ] teacher of Israel" ? (1) It may have pointed to Nicodemus's widespread fame as a Jewish teacher, or (2) it may have made him the representative of Israel's teachers whom Jesus here encountered, or (3) it simply may have been used to contrast the ignorance of the learned teacher of Jewry with the as yet unknown teacher from Nazareth - the teachers of Israel have no answer to the questions of the nature of the Kingdom and of the requirements for entry into it, while Jesus has the answer (the truth) to those and other important questions.

2. The Son of Man (3:11-21)

¹¹ I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. ¹² I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? ¹³ No one has ever gone into heaven except the one who came from heaven - the Son of Man. ^{a 14} Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, ¹⁵ that everyone who believes in him may have eternal life. ^b

¹⁶" For God so loved the world that he gave his one and only Son, ^c that whoever believes in him shall not perish but have eternal life. ¹⁷ For God did not send his Son into the world to condemn the world, but to save the world through him. ¹⁸ Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. ^{d 19} This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. ²⁰ Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. ²¹ But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God." ^e

^a 13 Some manuscripts Man, who is in heaven ^b 15 Or believes may have eternal life in him ^c 16 Or his only begotten Son ^d 18 Or God's only begotten Son ^e 21 Some interpreters end the quotation after verse 15.

Verses 11-15 begin to uncover the mystery behind the new birth: regeneration is dependent on acceptance of (or belief in) testimony. Verses 11 and 12 tell what the testimony is, whose testimony it is, and why the testimony did not do what the witnesses who bore it intended it to do.

3:11. The NIV's I tell you the truth , which introduces verse 11, represents the double amen, amen of Jesus, and affirms that the following words from Jesus are of great importance. Jesus asserted that he had told the truth and spoke of what he knew, and bore witness (testified) to what he had seen, but people did not accept his word (or testimony). These are the basic ingredients behind the purpose of the entire gospel - Jesus' (and others') testimony to the early Christian gospel, which many accepted and many others rejected.

The plurals ( we and you ) in verses 11-12 may be (1) rhetorical, as in Mark 4:30; or (2) some think that John envisioned Jesus as addressing these words to all his audiences or at least to the twelve, not just to Nicodemus; or (3) John practiced anachronism here, i.e., John let Jesus speak to John's own congregations and their needs in this speech. F.F. Bruce sees number (3) as likely happening here, but (a) the content of verse 11 ( we speak of what we know, and we testify to what we have seen ) cannot apply to early Christians at this point in their lives but to Jesus; that is, the disciples could not be depicted as speaking of what they knew and testifying to what they had seen, namely, heavenly things (v. 12), and (b) John is very careful to distinguish between what the disciples understood during Jesus' ministry and that which they understood only after it (cf. John 2:22). Another explanation (4) sees Jesus as picking up on and aping the plural with which Nicodemus began this scene: " Rabbi, we know" in verse 2. Bultmann suggests (5) that Jesus no longer addressed the Jews (represented by Nicodemus), but by the plural " you" he now addressed the whole kovsmo" ( kosmos , vv. 16-17,19). (6) Surely the " we" did not include Jesus with the OT prophets, the Baptist, and even the Christian prophets. Possibilities 1, 2, or 4 make the best sense. Nicodemus had not simply misunderstood Jesus and who he was, but he failed to accept Jesus' testimony to himself; that is, Nicodemus did not believe, or if he did, it was such weak faith that he could scarcely understand Jesus' teaching, particularly on the new birth.

3:12. What did Jesus know and speak, and see and testify to (v. 11)? He testified to the truth and necessity of the new birth. It seems likely that verse 12 gives part, if not all, of the answer to this question: I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? Here Jesus separated religious phenomena into two parts or divisions: earthly and heavenly. Earthly phenomena have their locale in this world; heavenly items belong to the sphere of heaven. Regeneration may have its roots in heaven, but its daily occurrence belongs to our life on earth. Heavenly phenomena, such as the daily and ultimate functioning of the universe, the changes wrought in God's relation to his creation by the Messiah's death, the impact and limitations of Messiah's priestly intercession, the future rule of God, etc. transcend the earth and Nicodemus's (and our) understanding. The contrast here is that if Nicodemus would not accept Jesus' testimony (i.e., believe) when Jesus told him about things that he could partially understand, how could he believe if Jesus should go on to tell him of things completely unknown to him? " Earthly things," then, are the new birth (its nature and necessity) - this is what Jesus in verse 11 knew and spoke of, and what he had seen and testified to - and in verse 12 the new birth was central in the " earthly things" which Jesus had spoken to Nicodemus. This means that Jesus in this discourse really had, as his topic, the true way of salvation (a truth that is recognized by even such negative commentators as Bultmann and Haenchen), and this means that the teachers of Israel can give no answer to Jesus but must necessarily fail when they are faced with decisive questions, issues, and solutions that pertain to the problem of how one is to be saved.

3:13. Verses 12 and 13 go together. The " heavenly things" of which Jesus spoke in verse 12 were not humankind's nature (evil) or the angelic hierarchies, nor does verse 13 say that Jesus first ascended to heaven and then descended, but rather that he descended from heaven (at his incarnation) and then at his death and resurrection ascended into heaven. This language of verse 13 went on beyond anything that Jesus had said in 1-12, so Nicodemus would not easily understand the verse. In verse 13 Jesus spoke of his own descent from heaven and returning ascent to the same, under the title of Son of Man, a title which he applied to himself. This title in John, as in the Synoptics, was certainly a Messianic title, the title used most frequently by Jesus, because (as seen already in 1:51) it was a title more neutral and less loaded with political and theological associations in the Jewish public mind than many other titles that might have been used by Jesus. Verse 13 also notes the impossibility for all other human beings' ascent into heaven (Deut 30:12; Prov 30:4; Baruch 3:29; 2 Esdras 4:8). Verse 13 does not contain an anachronism in which the writer was looking back from the end of the first century on Jesus' ascension decades earlier (as Bauer and Brown hold), but rather Jesus is here said to have been in heaven and so knew what no one else on earth knew, namely, the things of heaven. When Jesus, therefore, came to earth and talked of heaven, he knew from firsthand experience what he was talking about. It may be, however, that the author primarily referred, by the going up of Jesus, to his lifting up on the cross, though some think it more likely that the ascent of Jesus in verse 13 refers to his ascension into heaven. If the words apply to Jesus' death, notice that Jesus here not only predicted his death but the manner of that death, and thus he predicted also that he would die at the hands of the Romans and not merely by the Jews (cf. John 18:31-32).

3:14. Verses 14 and 15 shift the chronology of the Son of Man from the past to the future by means of an illustration from the history of Israel and Moses in Numbers 21:4-9. In the wilderness the people murmured against God and Moses. As punishment, God sent poisonous serpents among the Israelites. Many persons were bitten and died. Some Israelites came to Moses for help. God instructed him to make a bronze serpent, place it on a pole in the camp, and all who were bitten by the serpents but looked at the serpent on the pole would live. In somewhat similar way, the Son of Man is to be lifted up on a pole or cross and all persons who look to him in faith will live. The parallels between the Mosaic serpent on the pole and Jesus on the cross ought not to be overly extended: the snake was " lifted up" on a pole and gave physical life to those who looked at it; so Jesus would be " lifted up" (on a cross) and give spiritual life to everyone who believes in him. Notice the divine impulsion behind the " lifting up" of the Son of Man : (he must [dei', dei ] be lifted up). There was no other way for God and human beings to alter the human situation except that Jesus be " lifted up." He must die. There were no alternatives even for God. This dei played a prominent role in all four of the Gospels in the New Testament (cf. Mark 8:31; 9:31; 10:33-34 with John 3:14). Brown thinks that John's statement of Jesus' forthcoming death is briefer and so earlier than Mark's.

3:15. Note that Jesus' death is tied from the start to eternal life for " the one who goes on believing in him" (oJ pisteuvwn, ho pisteuôn). This is the first appearance of the expression " eternal life" (zwhÉn aijwvnion, zôçn aiônion) in this Gospel. The words in him may go with " has life in him," not as in the NIV, " everyone who believes in him may have eternal life," because in John, the verb " believe" is not followed by " in" and the dative case, as here (ejn aujtw/', en autô), but by eij" ( eis ) and the accusative case. This is probably why several manuscripts read eij" aujtovn ( eis auton ).

3:16. The writer cannot mention and then quickly abandon the death of Jesus. That death's importance must be stressed, so he added verse 16. It is the most cited biblical verse in Christendom in the twentieth century, and perhaps since the sixteenth century. The sentence elucidates the importance of Christ's being " lifted up" on a pole or cross (in order to die there). This death of Jesus demonstrated the reality, enormity, and salvific power of the love of God for a sinful world and this human race which lives in that world of sin.

Verses 16-18 contain one of the best doctrinal summaries pertaining to salvation in early Christian literature. Verse 16 has been said to describe Jesus as the agent of salvation, verse 17 states God's purpose in sending his Son, and verse 18 depicts the divine judgment that can be averted by believing, that is, accepting Jesus as God's only Son who came to earth to provide " salvation," which is here equated to " eternal life." John repeats these truths more than once (12:47).

Ou{tw" (houtôs), translated " so" ( God so loved the world ), may be rendered " in this way" or " in this manner" ; that is, " In this way (by means of Jesus' being lifted up on the cross) God loved the world, that God gave his one and only Son." " The world" here means the entire human race (not just the elect). The world hates Jesus' followers (15:19); therefore, they are asked not to love the world or anything in it (1 John 2:15-17). There is no contradiction here, because God can love the world without danger; the disciples, being finite and weak, cannot do so without loss and destruction.

John 3:16 states the extent and consequences of God's love, especially when the verse is linked to verses 14-15. God loved the world by means of Jesus' being lifted up on the cross, and the result is that all who believe in Jesus will not perish but have everlasting life. Verses 14b-15 and verse 16 have been described as two different ways of saying the same thing. John 3:16 is a succinct summary of the gospel (God gave his one and only Son), the way of appropriating it (" believing," cf. John 1:11-12), and the consequence of accepting or rejecting it (" have eternal life" /" perish" ). " God gave his one and only Son" means that God gave his Son over to die (to be lifted up); cf. Rom 8:32; Gal 2:20.

In the fourth Gospel the comments of the author are sometimes difficult to distinguish from those of Jesus. In Greek, there were no quotation marks or other devices to separate the writer's comments from Jesus' words. Some students, therefore, have accepted (1) 3:1-10 as containing activities and words from Jesus and Nicodemus, and 3:11-21 as John's comments; (2) others see the words of the writer as having started after verse 12 or 13 or even 15, and continued down to verse 21. One of the chief reasons why 3:1-15 must be from Jesus himself is the title " Son of Man," which elsewhere in Scripture (with one exception) always appeared on the lips of Jesus.

John 3:16 has been read from different theological stances, e.g., from that of Augustine and Calvin with stress on God , who loved the world and gave the Son, or from that of Arminius, with stress on the whoever , a term that may point to human freedom and human decision in the process of appropriating salvation. The balanced view of salvation, however, which runs all through the Bible, sees God as the originator and primary performer in salvation, and human beings as appropriators (or " believers" ) of God's saving actions. John 3:16 involves both the divine and the human roles.

3:17. In verse 17 the purpose of the Son's mission is stated both negatively and positively: not to condemn (that is surely what krivnh/ [krinç] means here) the world - John often explains his ideas by stating what they do not mean - but to save it . By the Son's incarnation, death and resurrection, Jesus can save the world if it believes, but that means that part of the world may and will reject the Son's accomplishments and thus will be condemned.

3:18. In this verse, notice that the present tense verbs (pisteuvwn, krivnetai; pisteuôn, krinetai) connected with believing, give way to perfect tense verb forms (kevkritai, pepivsteuken, kekritai, pepisteuken ) connected with nonbelievers. The idea expressed here is that the one who chooses to disbelieve Jesus has already been judged and received the sentence of condemnation. Jesus thus divided humanity into two groups when he came (or was sent) into the world in accord with their response to him; those who are being saved and those who have been condemned. This probably is John's way of confronting unbelievers with the harsh realities that face them - not only will they be condemned, they already have been condemned. This, however, does not mean that, like the Mandoeans in Ginza 323, 13ff; 512, 22ff, the believers and unbelievers thereby will have escaped from appearing in a final judgment, as Zahn seems to suggest.

There is in John a present and a future condemnation, as well as a present and a future element or aspect of salvation. Bultmann's stress on existentialism and the present led him to minimize, if not eliminate altogether, the futuristic nature of belief and unbelief, condemnation and salvation in John's Gospel. Bultmann, therefore, failed to understand these verses (14-21), because he stressed the present at the expense of the future. Indeed, Bultmann is vague about the future in this Gospel, and created unnecessary problems for himself. Note that in verse 18 one is to believe in the name of God's one and only Son. His literal, earthly name was Jesus , which means " savior." Notice also that in 14-15 one is to believe in the Son of Man, while here in 18 one is to believe in him as the Son of God; thus, one is to believe in both Jesus' human and divine natures. Notice also that a rather high Christology is contained in these titles - titles that are in the Synoptic Gospels as well as in John, and titles that apparently go back to Jesus in his earthly ministry.

3:19. Verses 14-21 remind one of the structure of the New Testament epistles: the first part of the letter usually contained doctrine, the latter part of the letter followed with practical applications and exhortations. Verses 14-18 contain the " doctrinal" matters, 19-21 append the practical implications, warnings, and exhortations. In verses 19-21 the nature and reason for judgment are discussed. By the use of light and darkness (introduced earlier in 1:1-4), these verses expand the reader's understanding of both the condemned and the accepted. Verses 19-20 are negative (darkness, hatred, and doing evil); verse 21 is positive (light, doing the truth, and the works done through [diav, dia ], " in," " by," " in accord with" God). Verse 19 states the cause or grounds of judgment: the light has come into the world - this light is Jesus (John 8:12) and the light came at his incarnation - but many persons have loved darkness instead of light . One's faith produces one's personal actions. What one believes, one becomes and does.

3:20. Those who practice evil works love darkness, under the cover of which their evil deeds are done; they, therefore, reject the light because they do not wish their evil deeds to be exposed (ejlegcqh/', elenchthç), Behind all of one's evil deeds stands one's disbelief in Christ and the rejection of Christ's light or revelation. The unbeliever stays as far from Christ as he/she can, because Christ's standards of truth, by contrast, will brand the unbeliever's deeds (taÉ e[rga/fau'la, ta erga/phaula ) for what they are.

3:21. On the other hand, the one who lives by the truth comes readily to the light. " To do the truth" or " to live by the truth" (poiw'n thÉn ajlhvqeian, poiôn tçn alçtheian) reproduces the Old Testament's hcu tma ( 'emeth 'asah ) which originally meant " to demonstrate one's faithfulness," and then came to mean " to act faithfully" or " to act uprightly." Notice the close connection between doing and being: one's deeds spring from what one believes (3:21). This is expressed by Jesus in slightly different language, though the concepts are the same, in Matt 12:34, " Out of the overflow of the heart the mouth speaks" ; cf. 15:11.

Many commentators handle verses 19-21 in such a way that believing and unbelieving appear to be divinely predetermined by God or by the nature that God has assigned to each of us at physical birth - that one belongs to the circle of light or darkness and does good or evil deeds accordingly. The third chapter, however, seems to say that one makes one's own decisions and produces good or evil works as one responds to Jesus with acceptance or rejection. How one comes into the light has been explained in the first eight verses of the chapter.

3. The Further Testimony of John the Baptist (3:22-30)

²² After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. ²³ Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. ²⁴ (This was before John was put in prison.) ²⁵ An argument developed between some of John's disciples and a certain Jew ^a over the matter of ceremonial washing. ²⁶ They came to John and said to him, " Rabbi, that man who was with you on the other side of the Jordan - the one you testified about - well, he is baptizing, and everyone is going to him."

²⁷ To this John replied, " A man can receive only what is given him from heaven. ²⁸ You yourselves can testify that I said, 'I am not the Christ ^b but am sent ahead of him.' ²⁹ The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. ³⁰ He must become greater; I must become less.

^a 25 Some manuscripts and certain Jews ^b 28 Or Messiah

3:22. A problem is raised by the geographical statement that Jesus and his disciples went out into the Judean countryside , literally " into the Judean land." The previous incident occurred in Jerusalem (2:23), which belongs to Judea; hence, Jesus could not have entered Judea here, since he was already there. Some have suggested a bad arrangement of sources to account for this problem. Possible displacement in John's texts have been discussed all through this century but the discussion never advanced beyond imaginative guesswork, and the new suggested arrangements never seem to improve the meaning of the texts. The NIV above probably is the best way to translate the passage: " the Judean countryside" ; that is, Jesus and his disciples merely traveled from the city of Jerusalem to the more rural areas of Judea.

The writer here introduced additional testimony of John the Baptist to Jesus, as though he wanted one last confirming bit of his witness to Jesus. Jesus " was spending some time" (dievtriben, dietriben ), the only time this word appears in the Fourth Gospel, though Luke employed the verb rather frequently (Acts 12:19; 14:3,28; 15:35). During this time Jesus " was baptizing" (ejbavptizen, ebaptizen ). Both verbs are imperfect active, third person singular, and from the latter it could be concluded that Jesus himself was doing the baptizing. The writer clears up any possibility of one's so misunderstanding by noting in John 4:2 that not Jesus, but his disciples were doing the baptizing. We would like to know more here. Was this baptism simply like John's - done as a sign or even incentive to the recipient's repentance and looking towards something more significant in the future? Was this the occasion when Jesus' twelve disciples were baptized in water? If so, was this water baptism of the Twelve simply supplemented by the baptism of the Spirit on the day of Pentecost in Acts 2, since there is no other record of their being baptized in water? Were they baptized by John or Jesus - or by both (cf. John 1:35 and 40)?

This passage (vv. 22-30) also has raised the question of the chronology of Jesus' ministry in the Synoptics and in John. These verses, and indeed the chapters up to this point, have shown Jesus as very active in his ministry in Judea - and this emphasis will continue throughout John. On the other hand, the Synoptic Gospels portray Jesus' ministry as being located mostly in Galilee and the North. There is no contradiction in this geographical and chronological order, however, but an emphasis by John on the Judean ministry that was not stressed (though it seems alluded to) in the Synoptic writers.

3:23. Why did the author of the Fourth Gospel include at this point the statement of where John was baptizing? Surely he wished further to contrast Jesus with the Baptist, which he proceeded to do. John is the witness, Jesus is the light (1:7-8); he is the voice, Jesus is the word (1:14,23); he baptizes with water, Jesus with the Spirit (1:35). John was baptizing at Aenon near Salim , Jesus in Judea. " Aenon" means " springs" ( plenty of water was needed for John's and Jesus' immersions of many people, a passing phrase that supports their immersing [not sprinkling] many persons). Where were Aenon and Salim? Three traditions have come down as to the location: (1) at the northeastern end of the Dead Sea - and least likely; (2) in the Jordan valley south of Beth Shan (Scythopolis); and (3) near Shechem in Samaria. The contrast expressed here is that Jesus went south and John moved north - in opposite settings for their current ministries.

3:24. The Synoptic record seemed to date the beginning of Jesus' ministry with the death of the Baptist, but John filled in the gaps for the readers - at least a little of Jesus' ministry commenced (preparationally?) before John the Baptist was imprisoned and his ministry brought to a close. It is sometimes asserted that the Fourth Gospel is here quietly correcting the Synoptic chronology, but this is not so. The events of John 1-3 took place early, before Mark began his account of Jesus' ministry (Mark 1:14). Some have concluded from verse 24 that John had read one or more of the Synoptics. Perhaps so, but that is difficult to prove.

The cause of John's imprisonment is told by the Synoptics: the animosity of Herodias, Philip's wife, now married to his brother Herod Antipas, and her daughter Salome (Matt 14:1-12; Mark 6:14-29; Luke 9:7-9); Salome is not mentioned by this name in the New Testament but is so called by Josephus. Their animosity to John was because he rebuked Antipas and Herodias for marrying since she had been married formerly to Philip, Antipas's brother, and thus the union was forbidden during Philip's lifetime.

3:25. A debate or argument (zhvthsi", zçtçsis) developed between the Baptist's disciples and a Jew (some manuscripts read " Jews," but the singular is the more likely original reading). The argument centered around purification or ceremonial washing (cf. 2:6). Likely the debate centered on forms of purifications used in the Old Testament and traditions that had risen since, such as groups who bathed daily in cold water, like those at Qumran. The debate did not really pit John against Jesus, but Jesus against Judaism: John the Baptist is a great person, but he is part of the Judaism that Jesus will surpass. Neither John nor the Jew comes from above (v. 31), nor can either one give life (v. 36). The writer simply wished at this point to introduce the Baptist again into his narrative in order that the Baptist might bear further witness to Jesus.

3:26. Presumably (1) the subject they is the disciples of the Baptist (2:25), but (2) the expression may be impersonal: " people came and told John." Alternative (1) seems to be more accurate.

The Baptist is addressed as Rabbi (Master, Lord, teacher), the only time that the title is applied to anyone other than Jesus in the Fourth Gospel (cf. 1:38; 6:25; 9:22; 11:8; 20:16). The Baptist's disciples tell their teacher that the one to whom he bore testimony on the other side of the Jordan made and baptized more disciples than the Baptist. Their report seems to echo a note of jealousy or at least rivalry, concerning Jesus' numerical success in making more disciples than John their teacher. Their statement prompted John to repeat his testimony to Jesus in newer terms. Everyone is pavnte" ( pantes ), an obvious " historical exaggeration," though cf. 11:48 and 12:19. This was exactly what the Baptist desired.

3:27. John responded to the information that Jesus' following was outnumbering his own: A person (a[nqrwpo", anthrôpos), or mankind, can receive only what is given him from heaven. God gave a greater following to Jesus and a lesser following to John. Individuals (and groups) owe their success and/or failures ultimately to the sovereignty (or will) of God. Had John sought to be more than he was and did, he would have found himself at odds with God and trying to be God. The Baptist recognized and submitted to God's will regarding his and Jesus' ministry: if his dwindled and Jesus' grew, that was the way that God intended both to be.

3:28. John's submissive attitude is repeated from 1:28, " I am not the Christ, but am sent ahead of him." Here John clearly recognized and publicized his mission and relation to Jesus: " I am . . . sent ahead of him [Jesus]" (e[mprosqen ejkeivnou, emprosthen ekeinou ). John is Jesus' forerunner, harbinger, preparer, not his competition or superior. John was satisfied with his status and role, and Jesus was also with his. The assessment of the Baptist by Jesus (Matt 11:7-11) and the Fourth Gospel (10:40-42) is, therefore, no startling surprise.

3:29. In verses 29 and 30 John used a parable in which he intended to draw a contrast between himself and Jesus. The bride belongs to the bridegroom , Jesus. The bride is the people of God (as in the Old Testament, cf. Isa 62:4-5; Jer 2:2; 3:20; Ezek 10:8; 23:4; Hos 2:21) - and later also as the church in the New Testament was the bride of Christ (2 Cor 11:2; Eph 5:25-27, 31-32; Rev 21:2; 22:17). The " friend" (fivlo", philos ) of the bridegroom is the equivalent of the modern day " best man" who took care of many of the details of the wedding, including the order of service, coaching participants, preparing a banquet and refreshments (cf. John 2:8-10), invitations to guests, probably even presiding over the whole ceremony. Galilean weddings were said to be a little different from those in Judea in that there may have been two " best men" at a wedding in Judea, one for each of the two families, but only one in Galilee.

This friend " stands and listens" for the bridegroom; that is, the best man served the bridegroom and remained a servant and subordinate to him. Carson notes that ancient Sumerian and Babylonian law absolutely prohibited the best man from marrying the bride - the " friend" could be only a friend and servant to the bridegroom, but never himself a bridegroom to this bride. The " friend" rejoiced in the bridegroom's happiness - a proverbial topic in the Old Testament relative to weddings (Isa 62:5; Jer 7:34; 16:9; 25:10).

The expression is full of joy [when he hears the bridegroom's voice] is cara'/ caivrei ( chara chairei ), a somewhat rare Greek expression, and seems to be an effort to reproduce the Hebrew infinitive absolute (as in Gen 2:17; 16:10), which intensifies the action of the verb one would translate literally " with joy he rejoices." This is the only occurrence of this Greek construction in John. This Greek expression cannot be used as evidence of an Aramaic original format of this Gospel; it is not a sign of translation, but more likely is an imitation of the Greek Septuagint of the Old Testament. John's joy is complete because Jesus' surpassing of John's ministry means the end of John's work.

3:30. This verse is a summary of John's and Jesus' ministries, relationships, and futures: henceforth, John must decrease but Jesus must increase. The words " increase" (aujxavnw, auxanô) and " decrease" (ejlattovw, elattoô) are words used in an astrological sense of a sinking old star and the rising of a new star, and too much was made of these ideas in the early commentators from Ambrose and Augustine onwards. Certainly the attempts to extract from these two words the date of the birth of the Baptist (summer solstice) and of Jesus (winter solstice) seem absurd. Notice that Jesus must (dei', dei ) increase; it is nothing less than God's will that he do so.

4. The Son's Testimony (3:31-36)

³¹" The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. ³² He testifies to what he has seen and heard, but no one accepts his testimony. ³³ The man who has accepted it has certified that God is truthful. ³⁴ For the one whom God has sent speaks the words of God, for God ^a gives the Spirit without limit. ³⁵ The Father loves the Son and has placed everything in his hands. ³⁶ Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him." ^b

^a 34 Greek he ^b 36 Some interpreters end the quotation after verse 30.

Many suppose that 31-36 is a summary or a commentary on the Son by the writer of the Fourth Gospel and thus end the quotation after verse 30; or is 31-36 the continued testimony of the Baptist? These verses may be the writer's own special testimony (marturiva, martyria ) to Jesus - and thus again, one of the major themes of the Gospel crops up: belief (or unbelief) of testimony borne to Jesus.

3:31. The testimony in verses 31-36 describes Jesus' person, status, activity, relationships, and accomplishments. Verse 31 continues the thought of verses 22-30, that is, the contrast between Jesus and John and not simply the contrast between those who live with Jesus and those who live without him. The one who comes from above is above all - this is surely Jesus. The one who is from the earth belongs to the earth - this is surely John. Verses 31 and 32 explain verse 30 - why Jesus must increase and John must decrease - because Jesus came from heaven, is above all, and testified to what he saw and heard in heaven, while earth limited John's origin, speech, and activity (cf. v. 13). The word for " earth" is gh' (gç) not kovsmo" ( kosmos ), and so does not point to sin but to limitation.

The expression The one who comes from above is a[nwqen (anôthen), the same word that is used of the new birth in verses 3 and 7; there is " a birth from above" because there is " one who comes from above." John could call to repentance and to baptism in water, but he could not give new birth and the Spirit because he was not from above and could not speak from above. In short, he could not save to the uttermost; only Jesus could do that. As the one who is above all , Jesus is the highest ruler over all things and persons.

3:32. Because Jesus is ultimately from heaven, he is able to testify to what he has seen and heard there (cf. vv. 11-12). [B]ut no one accepts his testimony means " no one believes what he says." The expression " no one" (oujdeiv", oudeis ) was probably not intended to be understood literally, but was a literary hyperbole and meant to emphasize the world's rejection of Jesus. At his death, however, few (if any) did believe in Jesus (cf. 1:11-12).

3:33. This verse uses a metaphor derived from the sealing of a document: to set one's seal on anything is to approve or to accept its condition and the status of its contents. One might have expected the sentence to have read " he who has accepted [the testimony] has certified that Jesus is truthful," but the text reads that God is truthful . To accept Jesus is to accept God; to deny Jesus is to deny God and regard both as liars.

3:34. Jesus is the one sent by God and is the one who speaks God's words. Jesus says only what the Father says and does what the Father does. Jesus alone is the one to whom God gives his Spirit without limit. The Jewish teachers taught that the different prophets had received various measures of the Spirit according to the demands of their assigned tasks. For example, Rabbi Aha said that the Spirit worked in each prophet according to the measure ( bemishqal ) of each prophet's task assigned by God ( Leviticus Rabbah 15:2). This was true also of the Baptist, but not of Jesus, to whom God gave the Spirit in fullness or without limitations (cf. Col 1:19; 2:9).

3:35. The reason is here stated for the Father's giving of the Spirit to the Son without limits and for giving all things into his hand: it is because the Father loves the Son . This theme appears in all the Gospels. It is repeated often in John, and is one of the most majestic truths of the Bible, especially because God's love is extended outwards to all of his creation (v. 16). God has placed all power and all authority in the hands of Jesus, in order to bring about salvation for mankind (cf. 3:31; 5:19-47).

3:36. This chapter closes with a somber note: Whoever believes in the Son has life, but whoever rejects the Son will not see life, but God's wrath remains on him. The word translated " rejects" in the NIV is ajpeiqw'n (apeithôn) and means " to be unbelieving" or " to be disobedient." These words are the climax of this chapter. The person who believes that Jesus is the Son (of God, or Messiah, Matt 16:16) already has (e[cei, echei , present tense) eternal life (at least eternity has begun ), but the one who disobeys (or does not believe) the Son will not see (note the future tense) life, but the wrath (ojrghv, orgç) of God continues or remains (mevnei, menei , present tense) on that one. The wrath of God is his intolerance of evil (cf. Rom 1:18). The lives of persons without Christ are always bent towards sin, so John's term apeithô is accurate: " they are disobedient" or " rebellious" towards God. To reverse this way of thinking and living, one must believe in Jesus, the Son of God. Not to do so is to continue under God's wrath or condemnation, not merely to become or begin to be condemned.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 3:1-21

XXIV.
JESUS ATTENDS THE FIRST PASSOVER OF
HIS MINISTRY.
(Jerusalem, April 9, A. D. 27.)
Subdivision B.
JESUS TALKS WITH NICODEMUS.
^dJOHN III. 1-21.

   ^d1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At Joh 7:50-52 he defends Jesus, but without committing himself as in any way interested in him: at Joh 19:38, Joh 19:39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body. Nicodemus was a ruler, or a member of the Sanhedrin]:  2 the same came unto him by night [Thus avoiding the hostility of his colleagues, and also obtaining a more personal and uninterrupted interview with Jesus. That his coming by night revealed his character is shown by the fact that John repeats the expression when describing him at Joh 19:39. But, in justice, it should be said that Nicodemus was the only one of his order who came at all during our Lord's life], and said to him, Rabbi, we [Nicodemus uses the plural, to avoid committing himself too much. Nicodemus would assert nothing but that which was commonly admitted by many. We learn from Joh 12:42, Joh 12:43 that late in the ministry of Christ, when hostility towards him was most bitter, many of the rulers still believed in him. No doubt, then, when Nicodemus said "we" he used the word advisedly and conscientiously] know that thou art a teacher come from God [The rulers knew that Jesus was not the product of any of the rabbinical schools, and his miracles marked him as a prophet and distinguished him from all who were guided merely by reason, no matter how learned]; for no one can do these signs that thou doest [Joh 2:25], except God be with him. [These words show the effect of Christ's miracles. Miracles arrest attention and challenge investigation, [126] and prove that he who works them is from God -- Act 10:38.]  3 Jesus answered [Not the words, but the thoughts of Nicodemus. The answers of Jesus often look rather to the thoughts of the questioner than to the form of the question. Nicodemus came seeking to know something about the kingdom of God, and Jesus opened at once upon the subject] and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. [The word translated "anew" may also mean "from above," and some commentators seek to so translate it here, but it is rightly translated "anew," for Nicodemus understood it to mean a second birth. As to the import of the passage, Luther's words are pertinent: "My doctrine is not of doing, and of leaving undone, but of being and becoming; so that it is not a new work to be done, but the being new created -- not the living otherwise, but the being new-born." To "see" the kingdom means to possess or enjoy it -- Psa 16:10, Psa 90:15, Joh 8:51, Luk 2:26.]  4 Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born? [Knowing that a man can not be literally born a second time, Nicodemus states to Jesus the literal import of his words, hoping thereby to draw from him an explanation of this new, strange metaphor which he was using. So far as he did grasp the meaning of Jesus, Nicodemus saw himself barred forever from the kingdom by an impossible requirement. Many, like him, need to learn that God asks of us nothing that is impossible; that, on the contrary, the yoke is easy and the burden is light.]  5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God. [By far the vast majority of scholars consider the word "water" in this verse as a reference to Christian baptism. The Cambridge Bible says "the outward sign and inward grace of Christian baptism are here clearly given, and an unbiased mind can scarcely avoid seeing this plain fact. This becomes still clearer when we compare [127] Joh 1:26, Joh 1:33, where the Baptist declares, 'I baptize in water', the Messiah 'baptizeth in the Holy Spirit'. The fathers, both Greek and Latin, thus interpret the passage with singular unanimity." Men would have no difficulty in understanding this passage were it not that its terms apparently exclude "the pious unimmersed" from Christ's kingdom. But difficulties, however distressing, will justify no man in wrestling the Scriptures of God (2Pe 3:16, Rom 3:4). Water and Spirit are joined at Mat 28:19, Act 2:38, Act 19:1-7, Tit 3:5.]  6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. [Jesus here draws the distinction between fleshly birth and spiritual birth. He did this to prepare Nicodemus to understand that it is the spirit and not the flesh which undergoes the change called the new birth. Regeneration is no slight, superficial change, but a radical one, and one which we can not work for ourselves.]  7 Marvel not that I said unto thee, Ye must be born anew. [Jesus here plainly declares that none are exempt from this gospel requirement. Man must obtain more than his fleshly nature if he would inherit eternal life.]  8 The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit. [In this sentence we have the word pneuma translated by the two words "wind" and "spirit." There can be no justification in rendering pneuma "wind," when in the last clause of the same sentence, and three times in the immediate context, it is rendered "spirit." There can be no doubt that it means the same in both clauses of this verse, and if we render it wind in the first clause, we must say "born of the wind" in the last clause. Whatever is the meaning of this verse, it must be extracted from the rendering which the Revisers have strangely placed in the margin, viz.: "The Spirit breathes where it will, and thou hearest," etc. It teaches that a man is born of the Spirit, breathing as he wills through inspired men. It is equivalent to Paul's maxim that faith comes by hearing the [128] word of God. Mat 15:14). Nicodemus should have understood that such a change as Jesus was speaking of would be necessary, for, 1. It was foreshadowed in the Old Testament (Deu 10:16, 1Sa 10:9, 1Sa 16:13, Psa 51:10, Eze 18:31, Jer 4:4). 2. John the Baptist suggested the need of some such change when he attacked the Jewish trust in their descent from Abraham.]  11 Verily, verily, I say unto thee, We [a rhetorical plural -- Mar 4:30] speak that which we know, and bear witness of that which we have seen. [his words were not founded upon reasonings, speculations, and guesses, but were the plain testimony of an eye-witness, who was able to see and had seen things which to us are invisible]; and ye receive not our witness. [Ye teachers of Israel, who, above all men, should receive our guidance, are the very last to follow us. As the Jewish rulers would not receive Christ's testimony, let us not be surprised if many of our day refuse to listen to the gospel which we preach.]  12 If I have told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things? [Jesus here divides religious phenomena into two divisions -- earthly and heavenly. The earthly phenomena are those which have their sphere in this world. In this sense [129] regeneration is an earthly thing; for though it has a heavenly origin, its manifestations are among the daily sights and experiences of our earthly life. Religion has also its heavenly phenomena, such as the ordering of God's celestial household; the experiences of those who pass into the divine presence; the propitiation, or the changes wrought in the attitude of God toward man by the sacrifice of Christ; the powers and limitations of Christ's priestly intercession, etc. These things have their sphere far removed from earth, and transcended the comprehension of Nicodemus. Now, if Nicodemus would not believe Jesus when he told him of things which he himself partially knew, how would he believe when Jesus spoke of that which was utterly unknown to him?]  13 And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven. [Nicodemus is here informed that Christ alone can teach concerning heavenly things. Jesus can so teach, for he did not begin on earth and ascend to heaven, but he came from heaven to earth, and returned thence (afterwards) to heaven. Jesus speaks of himself as being present in heaven, because his divine nature was in constant communication with the powers of heaven. If we conceive of heaven as a locality (a proper conception), Jesus was upon the earth; but if we conceive of it as a present communion with the presence of God (also a proper conception), then Christ was in heaven as he talked with Nicodemus -- Joh 8:29.]  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 may in him have eternal life. [Jesus here indicates the prophetical character of the Old Testament. The extent of Christ's indorsement of the Old Testament becomes apparent when we consider on how many occasions he revealed himself under the same symbolism which the Old Testament used to reveal him. At Joh 2:19 he revealed his resurrection under the symbolism of the destroyed and restored temple. At Mat 12:40 the same event is revealed under the symbolism of Jonah and the whale. And [130] here his crucifixion is likewise partially veiled and partially disclosed under a symbolic reference to the brazen serpent. The account of the brazen serpent will be found at Num 21:4-9. The lesson of the brazen serpent will be found in its main points of resemblance to the crucifixion of Christ. When the people were bitten by fiery serpents, something made to resemble a serpent was hung upon a pole, and the people who looked to it in faith through it healing and life. Such is the epitome of Christ's gospel. When the world was perishing because of sin, Jesus, made to resemble sin (Rom 8:3, 2Co 5:21) was hung upon the cross, that those who look unto him in faith (Isa 45:22) may find life through him -- 1Jo 5:11-13.]  16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. [Luther calls this verse "the Bible in miniature." It is a lesson as to God's love: 1. Its magnitude -- he gave his only begotten Son. 2. Its reach -- he gave it to a sinful world (Rom 5:8). 3. Its impartiality -- he gives it to whomsoever; that is, to all alike (Mat 5:45, Rev 22:17). 4. Its beneficial richness -- it blesses with life eternal. 5. Its limitations -- it is nowhere said that God so loves that he will save unbelievers. Love is the mutual and binding grace between God and man; it may almost be said that in Christ it made God human and man divine. John uses the word "eternal" seventeen times in his Gospel and six times in his first Epistle. He always applies it to life. The synoptists use it eight times, applying it to life, and also to fire, punishment, damnation, and habitation.]  17 For God sent not the Son into the world to judge the world; but that the world should be saved through him. [Christ's first mission to the world was for salvation rather than for judgment. His second mission will be for judgment, but a judgment-hour wherein he will be able to save those who have accepted the means of grace which he established by his first coming. But the first coming of Christ incidentally involved judgment (Joh 9:39), and John the Baptist emphasized the judgment of Christ. [131] This judgment, however, was not the principal object of Christ's coming, but was an inevitable result of it. Jesus here speaks of it as a self-executed judgment. It was a necessary result of the revealed presence of Christ (Luk 2:35). That Christ is at present a Saviour, and not a judge, is a truth which needs to be emphasized. Catholics are taught to fear Christ and flee to the Virgin; and many ignorant Protestants are disposed to look upon him as a prosecutor rather than as an advocate.]  18 He that believeth on him is not judged; he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. [The name "Jesus" means Saviour; to disbelieve this name is to reject Christ as Saviour. Joh 3:14, Joh 3:15 require belief in Jesus as the Son of man. This verse requires belief in him as the Son of God. Belief in this dual nature of Jesus is essential to salvation. Unbelief is the world's crowning sin; and belief is, humanly speaking, the source of its justification. The verse teaches that God's judgments are in a state of perpetually present enactment. The believer is saved now (Act 13:39), and the unbeliever rests already under that condemnation which he fears the Son of God may some day pronounce against him.]  19 And this is the judgment, that light is come into the world, and men loved darkness rather than the light; for their works were evil.  20 For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved.  21 But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God. [These verses show that when God judges a man by his faith, the judgment is not arbitrary and irrational. Men believe according to the secret aspirations and desires of their nature. Christ, as the example and model of life, shines out as the light of the world; those who approve and love such a life are drawn to him and constrained to believe in him. Spiritually, they abide in his presence, that they may compare their lives with his, and that they may be assured that their works are [132] wrought under the renewing and sanctifying influence of the Holy Spirit, who is sent of Christ. But one whose desires are evil shrinks from Christ, and struggles to disbelieve in him: he seeks to know as little of Christ as possible, because such knowledge exposes the wickedness and depravity of his own sinful nature.]

   * From this (Bro. M^cGarvey's) construction of Joh 3:8 I dissent, and hold that the Revisers have given us the true reading in the text. The question has been fully discussed in Lard's Quarterly, Vol. III, p. 337; Benjamin Franklin's Sermons, Vol. I, p. 281; Millennial Harbinger, 1832, p. 604; 1833, p. 24; 1869, pp. 317, 478, 522, 688. I take this passage to mean that the process by which a man is regenerated by the Spirit of God is no more mysterious than other operations in the natural world, of which operations the blowing of the wind is taken as an example. -- P.

[FFG 126-132]

McGarvey: Joh 3:22-36

XXV.
FIRST MINISTRY IN JUDÆA --
JOHN'S SECOND TESTIMONY.
(Judæa and Ænon.)
^dJOHN III. 22-36.

   ^d22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in Joh 11:1-57. and Luk 1-18:43. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from April to December, for the passover was in April, and December was "yet four months" before the harvest -- Joh 4:35], and baptized. [This baptism was not into the three names of God (Joh 7:39), into which the apostles were afterwards directed to baptize (Mat 28:19). It was a continuation of John's baptism, preparatory to the organization of the church -- a preparation for the kingdom. Some think that Jesus, at this time, baptized in his own name, and afterwards gave the full baptismal formula into the other two names -- Father and Spirit. But there is no evidence of this, and Christian baptism is a baptism into the death of Christ (Rom 6:3). Christ would hardly have ordered baptism into his death before his crucifixion. Such a proceeding would have wrought confusion.]  23 And John also was baptizing [The fact that John also was baptizing is a further indication that the baptism administered by Jesus was [133] preparatory. There would hardly be two kinds of baptism administered by divine consent at one time] in Aenon [This name means "springs"] near to Salim, because there was much water there [If one starts at Sychar, at the foot of Mount Ebal, and follows the Damascus road northward for seven miles, he comes upon the valley called Wady Farah. In this beautiful wady the stream flows eastward, having Salim three miles to its south and 'Ainun four miles to its north. For the most part the valley is narrow, and hemmed in by rocky cliffs. But if one follows the course seven miles eastward from the Damascus road, he comes upon a beautiful valley, about one mile wide and three miles broad -- a place every way suitable for the gathering of multitudes to hear the preaching of John. A perennial stream, with copious springs all along its course, furnishes, even in the longest, driest summers, the "much water" required for baptism]: and they came, and were baptized. ["Here, then," says Lieutenant Conder, "in the wild, desert valley, beneath the red precipices, where the hawk and kite find nests in 'the stairs of the rocks', or by the banks of the shingly stream, with its beautiful oleander blossoms shining in the dusky foliage of luxuriant shrubs, we may picture the dark figure of the Baptist, in his robe of camel's hair, with the broad leather Bedawi belt around his loins, preaching to the Judæan multitude of pale citizens -- portly, gray-bearded rabbis, Roman soldiers in leathern armor and shining helmets, sharp-faced publicans, and, above all, to the great mass of oppressed peasantry, the 'beasts of the people', uncared for, stricken with palsy, with blindness, with fever, with leprosy, but eagerly looking forward to the appearance of that Messiah who came to preach the gospel to the poor."]  24 For John was not yet cast into prison. [John's Gospel shows that the ministry of Christ was well under way before that of the Baptist ceased: a fact which the synoptists do not reveal.]  25 There arose therefore a questioning on the part of John's disciples with a Jew about purifying. [What this questioning was we are not told. The word "therefore" doubtless refers to [134] the baptisms just mentioned, so that the dispute probably related to the necessity or purifying effects of that ordinance. But whatever the dispute was about, it brought to notice the fact that Jesus was baptizing more than John, a fact which some of the disciples of John quickly resented.]  26 And they came unto John, and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him [This verse shows that John's disciples looked upon Jesus as one who owed all his position and popularity to the Baptist's testimony, and were, therefore, surprised to find that Jesus was surpassing John. They looked upon this conduct as a species of ingratitude on the part of Jesus. This verse also shows us that the witness of John did not pass unheeded. His witness was public and notorious, and men remembered it, though they did not always profit by it. That these friends of John felt unkindly toward Jesus is shown by their exaggerated statement that "all men come to him."]  27 John answered and said, A man can receive nothing, except it have been given him from heaven. [Some take this to mean that Jesus could not have had this great success unless Heaven gave it to him; but it is more likely that John used the words with entire reference to himself. A man can only take what is given to him; the Son of God takes what he chooses. The friend receives only what hospitality extends to him, but the heir takes what he will, as the owner of the house.]  28 Ye yourselves bear me witness, that I said [In stating that John had borne witness (Joh 3:26) John's disciple had already committed themselves to the fact that John disclaimed to be the Messiah, and that Jesus was the Messiah; for it was concerning these two things that John had given his testimony], 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, that standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is made full. [John looks upon the body of disciples as [135] the Lord's bride, and prophetically anticipates the very title which was subsequently applied to the church. It was the duty of "the friend of the bridegroom" to arrange the preliminaries of the wedding, and to promote the mutual interests of the bride and bridegroom. His duties and responsibilities greatly exceeded those of our "best man," for it was his place to demand the hand of the bride, and to prepare everything for the reception of the bride and bridegroom. Joy at the sound of the bridegroom's voice is part of the drapery of John's figure. Voices of bride and bridegroom are a Biblical symbol of festivity and joy (Jer 7:34, Jer 25:10, Jer 33:11). The Song of Solomon is the only book in the Bible which dwells upon the relationship of bride and bridegroom, and in it the voice of the bridegroom is mentioned with joy (Sol 2:8). If John meant anything more by the phrase than mere drapery, he used it to express his pleasure that the Messiah was directing his own affairs and speaking his wishes with his own voice, instead of using his friend as a mouthpiece.]  30 He must increase, but I must decrease. [Noble words! "He must increase" -- because the divine law has ordered it, and prophecy has foretold it (Isa 52:13), and because the very divinity of his nature absolutely requires it. "I must decrease" -- in popularity, in power, in following. The Christian minister finds the increase of his work the same as the increase of Christ's kingdom; but with the Baptist the case was different. He was a Jewish prophet, and as the power of the New Dispensation, under Christ, gained headway, the Old Dispensation, of which he was a part, waxed old, and was ready to vanish away.]  31 He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that cometh from heaven is above all. [Some think that the testimony of the Baptist closes with the Joh 3:30, and that the rest of the chapter is the comment of the apostle John, but there is certainly no sufficient ground for such a view.]  32 What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. [In Joh 3:31, Joh 3:32 the Baptist [136] draws a contrast between his testimony and that of the Messiah. The Baptist's testimony was largely of a negative character. He testified that he was not the Christ (Joh 3:28), and while he pointed Jesus out as the Christ, the worthy one, the spiritual baptizer, he nowhere undertook to elaborate as to the character or nature of Jesus. He looked upon Jesus as being so far above all earthly prophets that no prophet could reveal him. The task of such revelation devolved upon Jesus himself. God must be self-revealed. It was no heavy disappointment to John that his disciples had failed to grasp his testimony concerning himself, and yet so few were persuaded by the testimony of Jesus that John hyperbolically says "no man receiveth his witness."]  33 He that hath received his witness hath set his seal to this, that God is true. [We have here a metaphor, taken from the sealing of a document, as an expression of trust in or adherence to it. Compare Joh 6:27, 1Co 9:2. To receive Christ's witness was to publicly confess a conviction that God was true -- true to his promise that he would send a Messiah, a Saviour (Rom 3:4). To believe Christ is to believe God; to make Christ a liar is to make the Father one also, for he speaks concerning Christ (1Jo 5:10) and through Christ -- Joh 7:16, Joh 16:24.]  34 For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. [To give anything by measure indicates a partial, scanty bestowal (Eze 4:16). The Spirit of God, even in inspired prophets, was but a partial and intermittent gift (1Co 7:25, 1Co 13:9, 1Pe 1:11, Heb 1:1), but in Jesus, the Son of God, the Spirit of God dwelt fully and uninterruptedly (Col 1:19). The present tense, "giveth," points to a continuous communication of the Spirit. If Christ had received the Spirit "by measure," then his gift of the Spirit might be exhausted.]  35 The Father loveth the Son, and hath given all things into his hand. [This fact was afterwards asserted by Jesus (Mat 28:18). Jesus is indeed King of kings -- Psa 2:6-8, Mat 11:27, Act 2:33, Act 10:36, Eph 1:22.] [137]  36 He that believeth on the Son hath eternal life [the New Testament represents everlasting life as a present possession obtained by belief]; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. [In the second clause of this verse "obeyeth" stands in contrast with "believeth" in the first clause. No mental assent, however strong, is reckoned by the Scriptures as faith unless it results in obedience (Jam 2:20, Rom 1:5). "Wrath of God" is a strong phrase, and is not to be lightly explained away. The unconverted sinner rests under this wrath. His study should be not only to avert a sentence to be pronounced at some future day, but to be freed from one already resting upon him. This verse shows conclusively that Christ's atoning work had its divine as well as its human side; that God had to be propitiated as truly as man had to be reconciled. The Baptist had already repeatedly warned the Jewish people of wrath to come if they rejected the Messiah, and in this, his last recorded utterance, he boldly reiterates that warning.]

[FFG 133-138]

Lapide: Joh 3:1-34

1-36

CHAPTER 3

There was a man, &c. Nicodemus means in Greek the conqueror of the people. Such was this man; who, overcoming the fear of the people, the Pharisees, and the priests, believed in Christ. Wherefore Lucian thus writes concerning him in "The Invention of the Body of S. Stephen," from the mouth of Gamaliel: "The Jews, knowing that Nicodemus was a Christian, removed him from his office and cursed him, and drove him out of the city. Then I Gamaliel, inasmuch as he had suffered persecution for Christ's sake, took him to my estate, and fed and clothed him to the end of his life; and when he died I buried him honourably beside the loved Stephen."

Wherefore Nicodemus is enrolled among the saints in the Roman Martyrology on the 3d of August; where we read as follows, "Invention of the body of S. Stephen, Protomartyr; also of the bodies of SS. Gamaliel, Nicodemus, Abibo, &c., in the reign of Honorius.

The same came, &c., by night, for he was ashamed to approach the lowly Jesus by day, in the presence of others, and to become His disciple. For he was a master in Israel: and such a thing seemed beneath his authority and dignity. Another reason was that he might not incur the hatred of the Pharisees, who despised Christ. However, he found the light which he sought by night, as Ruperti says, and drank of the great sacraments of salvation. He seems to have come alone, without servant or companion, by night, to Christ, to have spoken with Him face to face, and to have imbibed His spirit and doctrine.

Thou are come a Teacher : Syriac , that Thou mayest be a Teacher, i.e., of the Jews. He does not say, Thou hast come that Thou mayest be the Messias, because about this he as yet felt no certainty. For Christ did not wish to enunciate this at the beginning of His preaching, but made it known by degrees.

These signs (Vulg.), these wonderful works which we have seen and heard that Thou hast done at the recent Passover, in the Temple; as, for instance, that Thou alone didst drive out of it all that bought and sold in it.

Except God be with him : except he be supported by the authority and omnipotence of God. For miracles are the works of God. They are not wrought by the power of men, or angels, but by God alone working supernaturally.

Jesus answered, &c., Amen, Amen. John on many occasions doubles the Amen (Eng. Ver. Verily ), when the other Evangelists have only one. Why was this? I answer (1.) because he had above the rest the most lofty revelations, and knew the deepest mysteries of the Deity. This was especially the case in his exile at Patmos, where he wrote the Apocalypse, which has, says S. Jerome, as many mysteries as it has words. And after this he wrote his Gospel when he was very old, and the sole survivor of the Apostolic College. Wherefore he was thenceforth the mouthpiece and oracle of the Church, the foundation and pillar of the faith, the patriarch of patriarchs. He saith therefore, as it were with plenary authority, as it were the Elder of elders, Amen, Amen. It is as though he said, "I announce to you, with the utmost weight and confidence, things most lofty and sublime, which surpass all human understanding and belief, but which Christ has revealed to me, which are therefore most certain, and most salutary for you. For Christ really used this twofold Amen, to indicate the sublimity and certainty of what He said. But the other Evangelists, studying conciseness, included two under one: but I, John, because I, beyond the others, have weighed and penetrated both the words of Christ and their meaning, say, Amen, Amen, as Christ Himself spoke."

2. Because Amen is the same as Verily. S. John was delighted with the name of Truth. And this he calls Christ, because He was The Word, that is, the Truth of the Father.

3. Because Amen is either a word signifying true, or else an adverb meaning truly. Wherefore we may explain thus - He who is the Amen, i.e., Christ, whose name is True, and the Truth, saith Amen, i.e., in truth, or most truly. Thus it is said in the Apocalypse (Rev 3:14), "Thus saith the Amen, the faithful and true witness," (Greek, ό ̉Αμὴν ), i.e., He who is the Amen ; He who is steadfast, true, constant, faithful; who is steadfastness itself, Truth itself, Faithfulness itself.

4. Amen, Amen, denotes the perfect truth and certainty of the matter and the things which are recorded by S. John The things which I say are most true and certain, more true than all other truths, more certain than all other certainty.

5. By Amen, Amen, he intimates a twofold manner of certainty, viz., that S. John knew the things which he wrote by means of a twofold knowledge, natural and Divine; that is, by experience and revelation. For with his eyes he saw these things, and with his ears he heard them, and by Christ's revelation, when he lay upon His breast, he understood them. Wherefore in his first Epistle he thus writes, "What we have seen and heard, and our hands have handled . . . we make known unto you."

Except one be born again. Observe that John leaves us to gather from this answer that Nicodemus, either tacitly or expressly, asked Christ to teach him the way to the kingdom of heaven which He preached. For Christ answers by saying that baptism was the way to heaven.

Again : Greek, άνωθεν, which has a twofold meaning. 1. From above, from heaven, meaning, Except any one be born again by a heavenly and Divine regeneration, he cannot enter the kingdom of God. 2. άνωθεν signifies again, a second time. And it is plain that it is so to be understood here from the answer of Nocodemus, Joh 3:4. So S. Chrysostom and others. The Syriac translates from the beginning. And the meaning is, man has two births, one which is natural and carnal, in which he is brought forth under the bond of original sin. Wherefore this birth does not give a man a title to heaven, but to hell. In order therefore that a man may be freed from this sin contracted through his natural birth, a second and spiritual birth must be experienced, by which he must in baptism be born again of water and of the Spirit, and so be cleansed and sanctified from sin.

Cannot see, i.e., possess, enjoy.

Ver. 4.— Nicodemus saith, &c. "He knew," says S. Augustine, "but of one birth, that from Adam and Eve."

Ver. 5.— Jesus answered, &c. Calvin, in order to detract from the effect of justification by baptism, and therefore from the necessity of baptism (for he maintains that the children of believers are justified in the womb simply because they are the children of believers), denies that baptism is here spoken of. He says that by water is to be understood, but the Holy Ghost, who, through faith, cleanses like water those who believe in Christ. He explains as follows, "unless any one be born again of water, and (that is, of) the Holy Ghost." Thus he says it is similarly spoken (S. Mat 3:11), He shall baptize you with the Holy Ghost and with fire, i.e., with the Holy Spirit, who, like fire, shall inflame you with the love of God. But all this is absurd and perverse, and condemned by the Church as heretical.

For, in the first place, why does Christ here make mention of water, if not men, but only fishes, are born again of water? Why did He not say briefly and simply to Nicodemus, who was ignorant of Christian doctrines (whom He here catechises and instructs like a child), except any one be born again of the Holy Ghost?

2. Because in a similar way S. Paul, alluding to this conversation, (Tit 3:5), calls baptism the laver of regeneration. There in this spiritual birth we are born again of water, and are made sons of God, who before were children of the devil and wrath (Eph 2:3).

3. If it be lawful with Calvin to wrest this passage, then we may do the same with every other passage, and so pervert the whole of Scripture. No commandment will survive, not even the institution of baptism itself.

4. Calvin and his followers cannot possibly prove against the Anabaptists that infants, who are devoid of the exercise of reason and faith, ought to be baptized, from any other passage of Holy Scripture but this. Therefore, since they do not allow of tradition, they must needs prove infant baptism from this passage, unless they are willing to confess themselves vanquished by the Anabaptists.

5. All the Fathers and orthodox interpreters explain the passage in the same way as the Council of Trent ( Sess. 7, Can. 2). Nor are the words in S. Matthew, "He shall baptize you with the Holy Ghost and with fire," any contradiction. For there real fire is to be understood, as here true water. For there the day of Pentecost was referred to, when the Holy Ghost came down upon the apostles in the likeness of tongues of fire.

Very appropriately, moreover, was water ordained by Christ in baptism for this spiritual regeneration. 1. Because water excellently represents inward regeneration. For out of water at the beginning of the world were the whole heavens and all other things born and produced. 2. Because moisture, such as is in water, is a chief agent in the production of offspring, as physicists teach. Again, because justification is a cleansing of the soul from the filth of sin it is well figured by water. As S. Chrysostom says upon this passage, "Like as it were in a tomb our heads are submerged beneath the water: our old man being buried is hidden beneath the water, and then the new man ariseth in its stead." Lastly, the commonness and abundance of water makes it to be convenient matter for the necessity of this sacrament. For it is everywhere easily procurable.

You may ask why Christ says, except a man be born of water and the Holy Ghost, and did not rather say, of water and the form of baptism? For water is the matter of baptism, but the form is, I baptize thee in the Name of the Father and of the Son and of the Holy Ghost. For the sacrament of baptism consists of its matter and form, as its essential parts. I reply, because Christ wished to describe to Nicodemus, a prejudiced old man, the new teaching of spiritual life and generation, by means of the analogy and similitude of natural generation, in which a father and mother concur. So in like manner to spiritual regeneration, which takes place in baptism, water as it were the mother concurs, and the Holy Ghost as the Father. For He is the chief agent and producer of grace and holiness, by which the children of God are born again in baptism.

From this passage S. Augustine ( lib. 1, de peccat. c. 10) proves, against Pelagius, that infants are born in original sin. For that is the reason why they must be born again in baptism, that they may be cleansed from that sin. And he exposes the folly of the Pelagians, who, in order to elude the force of this passage, said that infants dying without baptism would enter into the kingdom of heaven and eternal life, but not into the kingdom of God; as if the kingdom of God were something different from the kingdom of heaven.

Lastly, born of water ought here to be understood either in actual fact, or by desire. For he who repents of his sins, and desires to be baptized, but either from want of water, or lack of a minister, is not able to receive it, is born again through (ex) the desire and wish for baptism. So the Council of Trent fully explains this passage ( Sess. 7, Can. 4).

Some are of opinion that the sacrament of baptism was at this time instituted by Christ. But it is not probable that Christ secretly, in the presence of only Nicodemus, instituted the universal sacrament of baptism. Rather, He publicly instituted it at His own baptism in the river Jordan. Baptism, however, although it had been publicly instituted by Christ, was not binding upon the Jews and other men until after Christ's death, at Pentecost. For then the promulgation of the Evangelical Law took place, whose beginning is baptism. Of this time Christ here speaks. As though He said, "The time for the obligation of the Law of the Gospel is close at hand. When that shall have come, the ancient Law, and circumcision, will cease, and in its place the new Law will succeed, and baptism, in which none save those who are born again of water and of the Holy Ghost will be able to enter into the kingdom of God." Wherefore this precept of Christ has rather reference to the time after Pentecost, than the present.

Moreover, the expression, unless any one shall have been born again, intimates that baptism had been already a short time previously instituted by Christ. For Christ spake these words to Nicodemus shortly after His own baptism. And He would not have told him that baptism was necessary for salvation, unless He had already instituted it.

Ver. 6.— That which is born ( produced ), &c. Christ says this both to show the necessity of regeneration by water and the Holy Ghost, and at the same time to declare the reason for it, its excellence and its profit. His argument then is as follows: Flesh and blood cannot possess the kingdom of God, for they are carnal, but the kingdom of God is spiritual. Since therefore of carnal generation only flesh is born, that is, the animal and carnal man, bound under sin, and prone to sin, and so unfitted for the kingdom of God, it follows that if such an one would enter into God's spiritual kingdom, he must be spiritually born again of water and the Spirit, that he may become a spirit, that is, spiritual, and so fitted for the kingdom of God. Wherefore you have no cause for wonder, 0 Nicodemus, at what I said, that thou must be born again of water and the Holy Ghost. For as flesh generates flesh, that is, corporeal and carnal substance, so does the Spirit generate spirit, that is, spiritual substance: for like generates like. The Holy Spirit transmits His own substance into that which He begets, so far as it can be transmitted. For the Holy Spirit cannot transmit, or transfuse His own substance, or His Deity, into the baptized, for that would be to make them really and truly gods, as He Himself is really and truly God, which would be impossible. Therefore He transfuses Himself into them as far as is possible, by His grace and spiritual gifts, by which He makes the baptized like unto Himself, that is, spiritual, holy, heavenly, and divine. So SS. Cyril, Chrysostom, and others. Let us add that the Holy Spirit gives Himself with His sevenfold gifts to the soul which He sanctifies, and adopts for His child; and therefore that His justification is truly spiritual regeneration, by which we are born again as sons, and partakers of the Divine nature, as I have shown at large in Hos 1:10, on the words, "Ye shall be called the sons of the living God."

Ver. 7.— Marvel not, &c. As S. Chrysostom says, "We are not disputing concerning flesh, but concerning spirit. Do not think either that the Spirit begets flesh, or flesh the Spirit." Therefore it is necessary to be born again of the Spirit, if thou seekest to become spirit or spiritual, and a candidate for heaven.

The Spirit bloweth where it willeth, &c Christ proceeds to unfold to Nicodemus the reason and nature of spiritual regeneration, and to take away his wonder how such a thing could be possible.

You will ask what Spirit is here to be understood. 1. Plainly and simply w ind is the Spirit. For He compares the Holy Spirit to the wind, as is plain from what follows, So is every one that is born of the Spirit. The meaning is, As the wind blows where its own will, that is, its natural propensity to blow, leads it, and yet you can see neither it, nor its determined place, but only its effects, and voice, or sound; so much more neither thou, nor any one else, however clever and sharp-sighted, can perceive by natural understanding this spiritual regeneration, its end and term. They can only be known by the revelation and inspiration of the Holy Ghost, even though the outward symbols of water and the washing in baptism may be seen with the body's eyes. Thus S. Chrysostom says, If thou knowest not the way of the wind which thou feelest, how canst thou search out the operation of the Divine Spirit? Christ here plays upon the analogica1 meaning of the word spirit. For first He takes spirit for wind ; then He takes it as the Holy Spirit. For wind is the index and symbol of the Holy Ghost. This is clear from the 2d chapter of the Acts, when the Holy Spirit came down upon the Apostles as a " rushing mighty wind."

2. and more sublimely.  S. Augustine, Nazianzen, S. Ambrose, S. Gregory, whom Toletus cites and follows, understand by spirit (the wind), the Holy Ghost. They expound thus, "The Holy Ghost bloweth where He willeth, and breathes His own influences of faith, repentance and grace into whomsoever He willeth." And thou hearest His voice (Vulg.), by the preaching of Myself and My preachers, say S. Augustine, 0rigen, Bede, and Rupertus. Or by voice, efficacy and effects are meant, says Ammon. But thou knowst not whence it cometh, or whither it goeth. Thou knowest not how He enters into a man, or how He returns, say Alcuin and Bede, because His nature is invisible. Again, thou knowest not how He leads believers to faith, nor how He draws the faithful to hope, charity, and the other virtues. Neither dost thou know how He regenerates men to be the sons of God, and leads them to the kingdom of God. Lastly, thou knowest not how He changes the soul of a man, renews and sanctifies it. Thou knowest not to what a height of perfection He can lead him who is born of Himself, says the Gloss.

So is every one, &c. The expression so in this sense does not denote comparison, but confirmation: meaning, "thus, entirely as I have said, is it with every creature who is born again in baptism of the Holy Ghost." It is a similar expression to that in Mark, So is the kingdom of God (Mar 4:26). There is an allusion to the ancient heroes who, impelled by the Spirit of God, wrought deeds of heroic virtue and fortitude. For when Samson did any mighty deed, it is said, "The Spirit of the Lord rushed upon him" (Vulg.) So also the Spirit is said to have clothed Gideon (Jdg 6:34, Vulg.)

3. Maldonatus understands the soul by spirit. "What marvel, O Nicodemus, if thou understandest not how a man can be regenerated by the Holy Ghost, when thou canst not understand how generated of that natural spirit by which he liveth. For the animal spirit bloweth where it listeth, i.e., it animates such bodies as it willeth, and makes them alive from the death. It willeth not all the things that men will, but only those which are so disposed that they can be animated by it." And thou hearest its voice : "thou hearest a man speaking, or a lion roaring. Thou also in some sense hearest the soul speak, by which means thou understandest that a man is alive, 'for the breath in our nostrils is smoke, and speech is a spark for moving our heart' (Wis 2:2). But thou knowest not whence it cometh, or whither it goeth, because thou art ignorant how the soul enters into the body, how it goeth out of the body, how it is produced, or what is its destiny. If therefore thou art ignorant of the spirit, i.e., the soul, which animates what body it willeth, and by it speaks, is born, and dies, knowing neither its generation, nor the way in which it comes and goes, what wonder that thou canst not understand the way of spiritual regeneration, whereby a Christian is born anew of the Spirit in baptism?" This meaning is new, but apposite and connected. It draws the argument from the natural generation of the soul to the supernatural generation of grace which is brought about by the power of the Holy Ghost. And it shows from the fact of the one being unsearchable how much more unsearchable must be the other. So in like manner most unsearchable are the things which God works in the soul which He illuminates by the rays of His light which He consoles, strengthens, inflows, and as it were transforms unto Himself. For as S. Dionysius says, Divine love causes ecstasy, so that a man feels not earthly good or ill, but being lifted up above them, all, he receives and tastes only the things of God.

Ver. 9.— Nicodemus answered, &c. "For the animal man" (such as Nicodemus at that time was) "perceiveth not the things of the Spirit" (1Co 2:14). Just as rustics do not understand scholastic questions.

Ver. 10.— Jesus answered, &c. It was thy duty, O Nicodemus, being a Rabbi, who teachest the Law and the Scriptures to the rest of the Israelites, to know and teach those very things. For these things which I have spoken concerning the regeneration of baptism are clearly foretold by Ezekiel (Ezekiel 36:24): "I will pour clean water upon you, and ye shall be cleansed from all your iniquities, &c. And I will give you a new heart and a new spirit." The same things have been foretold by other prophets, and have been clearly explained by Me. Wherefore then art thou ignorant of them? In truth it is because thou art a Jew, and only comprehendest Judaic washings, and corporeal ceremonies: but as yet thou knowest not the mysteries of Christ, although they were foretold by the Prophets, because they are spiritual. But by degrees, under My teaching, thou shalt know them.

Ver. 11.— Amen, Amen, &c. "The Divine mysteries of God, of the Holy Ghost, and His spiritual regeneration, which I declare unto thee, I know most truly and most certainly, because I, as God, have seen them by Divine knowledge, and as man by the Beatific Vision. Wherefore ye ought to believe My testimony; but the greater part of the Jews are unbelieving, and receive not My witness. Indeed, thou thyself dost not as yet believe, or thou wouldst not argue with Me about them." Christ tacitly exhorts Nicodemus not to scrutinise these mysteries by reason in order to understand them, but to view them by faith. Christ here speaks of Himself in the plural, We speak that we do know; because of the weight of the testimony which is wont to be afforded by more than one; and because He intimates that the Father and the Holy Ghost bore witness together with Him, for they spake by His mouth. For "in Him dwelt all the fulness of the Godhead bodily" (Col 2:9).

Ver. 12.— If I have told you earthly things, &c. "If thou understandest not Divine things by means of the earthly similitudes of human generation of flesh and spirit, how wilt thou understand them, if I were to set them before thee without any figures? For this I might do, since I have seen them as they are in themselves, and beheld them with the eyes of the mind. But thine eyes would be blinded by such light as that, and couldst not look upon it. Wherefore I advise thee not to dispute with Me about them, but to believe them by simple faith."

S. Chrysostom explains somewhat differently: thus, " earthly things " refer to earthly baptism, or that which is done on earth, or that which, in comparison with His own ineffable generation, He calls such. It means, If you do not understand My earthly baptism, how will you understand the Divine mysteries of the Holy Trinity, the eternal generation of the Word, the procession of the Holy Ghost? Do not therefore curiously inquire into those things, or dispute with Me about them, but simply believe Me, who am, as it were, a Divine Witness.

Ver. 13 . — And no man hath ascended, &c. And is put instead of however. The meaning is, Ye do not believe Me, and yet no other person hath ascended into heaven, and there beheld the things which I declare, except Myself, who am God and man, and as God have come down to the earth that I might teach them to you. Christ raises the mind of Nicodemus so that he should not regard Him as only a man, but that in this man God lay hidden, who filleth heaven and earth, and therefore that he should have full faith in Him.

Ascended : so in the Greek, in the perfect tense. Wherefore this passage cannot be understood of Christ's future ascension into heaven. Besides, He says expressly that no one else but He hath ascended into heaven; by which He tacitly declares that He has been there, and has there beheld God and all the Divine mysteries. So Toletus.

More subtilely Maldonatus. Christ, he says, as man, hath ascended into heaven, from the beginning of His Incarnation, not by the elevation of the Humanity into heaven, but by the communication of attributes, because being Incarnate, He was straightway, as man, in heaven, by means of that communication, and so is rightly said to have ascended into heaven. For as concerning God Incarnate in Christ, it is rightly said that God was born in time, was crucified, and died, because the Humanity which God assumed was born and died; so in turn, concerning the Man Christ, it is truly said this man was from eternity, this man is in heaven, because that Divinity which was in the same Person of Christ was from eternity, and is in heaven.

Falsely, however, do the Ubiquitarian heretics maintain that the body of Christ is everywhere, because His Divinity is everywhere. For it is proper to His Divinity to be everywhere, but to His Humanity to be in a certain and determined place, circumscribed by limits.

Save He who came down. From this Valentinus contended that Christ brought a body from heaven, and therefore did not receive one on earth of the Blessed Virgin. This is a heresy condemned by the Church. God therefore, or the Word, is said to have descended from heaven, by the figure of speech called catachresis. For God does not properly change His place, or descend. But He is said to have descended because He assumed human nature, and so seemed to men to have come down upon earth.  S. Cyril in the Council of Ephesus gives the reason. "Because God the Word emptied Himself and was called the Son of Man, remaining still what He was, that is, God, it is as if He, reckoned with His own flesh, were said to have come down from heaven."

The Son of Man, &c. He explains what he has said. Christ hath ascended into heaven, who as God was from eternity in heaven for He is always in heaven, as its Maker and Ruler. The Son o Man therefore, that is, the Man Christ, is said to be in heaven by the communication of attributes, because His Divinity was in heaven, as I have said.

Vers. 14 and 15.— And as Moses, &c. Christ proceeds to instruct Nicodemus; (for as in the verses preceding He has taught him that He is God, so now He teaches him that He has been made man), that being crucified for man's redemption He will merit that every one who believeth in Him, and trusts for salvation to the merit of His death, shall obtain it. For thus Christ is wont, when speaking concerning Himself, to unite things human to things Divine, and things lowly to things glorious. As though He said, "Whosoever is bitten by the serpents of sins, let him look to Christ, and he shall have healing by the remission of sins," as Pope Adrian I. says in his first epistle to Charles the Great. The same proves that the use of images is lawful from this serpent. He adds, The figure afforded temporal life; the thing itself, of which it was the figure, life eternal."

Christ refers to the history of the brazen serpent in the wilderness, which is given in the 21st chapter of Numbers. Upon this history S. Augustine comments as follows ( de peccat. merit., lib. 1, c. 32). "The serpent lifted up is the death of Christ. By the serpent came death, for he persuaded man to sin. Now the Lord took upon His flesh, not the poison of the serpent, which is sin, but death, that there might be in the likeness of flesh the penalty of sin without its fault, that thus both the penalty and the fault might be done away." And Theophylact says, "In that brazen serpent was the appearance indeed of the noxious creature, but not its poison: so in Christ was the likeness of sinful flesh, but no sin."

Most fully does S. Chrysostom draw out the analogies between the brazen serpent and Christ. He says, "Lest any one should say, 'How are those who believe in the Crucified One able to be saved, when he did not deliver Himself from death?'" He brings forward the ancient history. For if the Jews by looking at the image of a brazen serpent were freed from death, how much greater benefit will they enjoy who look to the Crucified Redeemer? For by the one the Jews escaped temporal death: by the other believers escape everlasting death. There the suspended serpent healed the wounds which the serpents had made: here Jesus, nailed to the cross, healed the wounds inflicted by the incorporeal serpent (the devil). There those who looked with their bodily eyes obtained the healing of the body: here those who look with their spiritual eyes obtain the remission of all their sins. There a serpent bit, and a serpent healed: here death destroyed, and death hath saved. In the one case the serpent which destroyed was full of poison, and delivered no one from poison. And in the other case the death which destroyeth had sin, as the serpent had poison: but the Lord's death was free from all sin, just as the brazen serpent had no poison. You see how the figure answers to the reality.

Lifted up : i.e., set up upon a lofty pole. The Hebrew in Numbers xxi. 9, adds al nes, i.e., upon a standard. This may have been a long spear with an ensign raised like a standard. For this was a type and figure of the standard of the cross of Christ, to which He Himself calls His faithful ones, like soldiers. This spear with the brazen serpent suspended from it Moses reared up upon the tabernacle, which was in the midst of the camp in the wilderness, and served the Hebrews in the room of a temple. So Justin, towards the end of his "Second Apology." By this was signified that the cross of Christ should be fixed in His temples, and adored by all the faithful as the standard and trophy of the Christian faith and religion.

S. Chrysostom asks, Why did He not here say suspended rather than lifted up, or exalted? And he replies, "That it might neither give a sense of shame to His hearer, nor be different from the type." From all that has been said it will appear how foolish is Calvin's interpretation, that this lifting up of Christ is not His crucifixion, but the preaching of His Gospel.

That every one who believeth : and obeys His laws, or who believes in Him, not with a bare and unformed faith, but a faith formed by love. Hath eternal life, by grace, repentance, and good works, which Christ from the cross inspires for this end, that a man may deserve and attain to life, happiness, and eternal glory.

Ver. 16 . — For God so loved, &c. This is said by way of anticipation, lest Nicodemus should object, "If thou art the Son of God, how will God suffer Thee to be suspended and exalted upon the cross?"

Christ meets this by implying that God will permit it in order to show forth His burning love to men, which was typified by the serpent of brass, which is called in Hebrew saraph, which means fiery, and setting on fire. So S. Chrysostom and Theophylact.

Observe that every word of Christ in this sentence has a great and special emphasis, in order to magnify to the utmost the love of God. For (i.) He says, So, with such vehemence, such excess of love. 2. Not a king, or an angel, loved, but God. 3. Loved, i e., first and as it were gratuitously; without merit, yea, even without desire on our part. 4. The world, His enemy, and under the sentence of damnation. 5. Gave not another man, not a. angel, not another world, but His Son; and that not an adopted Son, but His own Son ; and again not one Son of many, but His only Son, His Only Begotten Son. 6. He did not sell, or lend, but gave freely ; and not to a kingdom and triumphs, but to death and the Cross. 7. Christ did not do it for Himself, to gain any advantage for Himself, but that He, the Creator, might give life to us His creatures by His own death, that by His humility He might exalt us, that by His emptying Himself He might heap upon us eternal glory, and an infinite weight of wealth and goodness. This is the love of God towards man, which the Apostle celebrates (Tit 3:5).

You may say, it would have been greater love if God the Father had given Himself for us, and taken our flesh, than that He sent His Son. For he gives more who gives himself than he who sends another.

But I reply that this is true of those who are of a different essence, but not of God: for the Father and the Son have the same Divine Essence, and are consubstantial. Wherefore the Father, in giving us His Son, with Him gave us His own Essence, than which nothing greater can exist, or be given. This gift of the Father was therefore the greatest possible, and infinite. So S. Cyril on this passage.

You may further urge, God gave not His own Person, but His Essence only: and that He would have given more if He had given His Person also. I answer by denying the conclusion. 1. Because Person is God is in reality the same as Essence; for it adds nothing to His Essence except relatively, and the idea of distinction from the other Persons: also because the Person of the Son is as worthy a the Person of the Father. For all the three Divine Persons are co-equal in all things, as the Athanasian Creed saith. Besides, the Father in giving the Person of His Son, gave us also His own Person, as well as the Person of the Holy Ghost. Because the Father is in the Son, and both are in the Holy Ghost. And again the Son is in the Father, and the Holy Ghost in the Father and the Son, of which I will speak more fully on chapter xiv. 10.

Moreover S. Thomas (3 part, qu. 3) gives several reasons why God the Father gave not proximately His own Person, but the Person of His Son; or why the Son alone took upon Him our flesh. Among which the primary is, because the Father willed to adopt us and our nature, and to make us His sons, and so heirs. For He made His Son to be our brother, that by Him we might become sons of God, and so heirs, as Christ here intimates.

Ver. 17 . — For God sent not, &c. He confirms and intensifies the assertion of the infinite love of God to men, as proved by Christ's being crucified. For God might justly have sent His Son into the world to destroy it for its great wickedness. For this was what His justice demanded, but the infinite love of God overcame justice in that it bestowed the highest blessing upon the world, which deserved the utmost extremity of punishment, in giving it salvation through Him.

Observe: the expression judge the world, as it is in the Vulgate, means to condemn, and destroy it in hell. It is opposed to the word saved. Hence S. Augustine observes that this was the end of Christ's Incarnation, that all men might be saved, and that He earnestly desired and willed this. Wherefore it is of themselves, through their own fault, and not Christ's, that many of them will be damned.

He that believeth . . . is not judged, shall not be condemned, but saved. But he that believeth not is judged, i.e., is condemned already. For such an one manifestly condemns himself by his unbelief; for by it he cuts himself off from the very pathway and beginning of salvation, i.e., faith; because he hath not believed in the name, &c., Greek, ει̉ς όνομα, which means the same thing as believing on the Son of God Himself. For name is here put by metonymy for the thing named. "He shows," says S. Cyril, "how dreadful a crime unbelief is, because He is the Only Begotten Son of God. For by how much greater is the excellence of that which is despised, by so much will he who despises be liable to severer punishment. Especially, because such persons make God a liar, because they believe not the witness which God hath testified of His Son" (1Jo 5:10).

Ver. 19.— This is the judgment, &c. (Vulg.) Judgment, i.e., cause of judgment, or condemnation. This is the cause why those are already condemned who believe not on Me, because they have preferred darkness, and ignorance of God, and of what they ought to do, and their own pleasures and lusts and sins upon the earth, rather than light, that is, Christ, who hath brought the knowledge of God and salvation into the world. For light and darkness are the symbols of these things. Wherefore Bede says, He calls Himself the Light ; sins He calls darkness. Moreover, light came into the world to arouse men, says the Gloss: to admonish them to know their evils, says S. Chrysostom. "For they themselves would not admit the light of truth and holiness, which He preached by His word and example." In like manner many at the present day become heretics that they may follow their carnal will, which heresy permits, but the faith forbids. Therefore to convert a heretic make use of this method: first persuade him to lead an honest life, moral, chaste, and holy. Thus will you the more easily bring him to the true faith.

2. Judgment might be taken thus, as signifying the condemnation and rejection of unbelievers, or the judgment wherewith they condemn themselves, in that they prefer darkness to light, that is, cupidity to sanctity, ignorance to knowledge, the devil to God. Wherefore Christ as it were says to such, "It is not I who judge thee, but thine own conscience which judges and condemns thee."

Ver. 20.— For every one that doeth evil, Greek, φαυ̃λα, depraved and perverse things, &c. "Every one who does wickedly," says S. Cyril, "refuses the illumination of the light, not because he is ashamed of his wickedness, and repents, for if he did he would be saved, but because he prefers to be in ignorance of the better way, lest in his daily sins he should feel the stings of conscience." "For," as S. Chrysostom observes, "it marks those who still persevere in their wickedness, and are zealous to do evil to their last breath; who persevere in evil deeds, and always wallow in the mire of vice."

Ver. 21.— But he that doeth . . . in God, i.e., according to God's will and law, and by His guidance, light, and help. The truth, i.e., practically by doing what is right and just, and pleasing to God. For as there is truth of the heart and mouth, so is there of deed, by which it comes to pass that an honest and holy work corresponds to the practical rule of reason and prudence, or virtue, and the will of God. Thus (Joh 8:43-44), it is said of Lucifer, he abode not in the truth, i.e., in equity, justice, and sanctity. So also the Apostle exhorts us to do the truth, i.e., what is truly good, and holy, and pleasing to God.

The meaning is, he who does, i.e., who by the light and grace of God proposes and determines to do the truth, i.e., what is truly good and holy, cometh to the light, i.e., embraces My doctrine, and the Christian faith, that his works may be manifest that they are done in God, that they please God because they are done by His leading and guidance. And if they be otherwise, He will correct them, and amend them in accordance with the will of God. "He shows," says S. Chrysostom, "that none of those who are in error will submit to the truth, unless a man will first persuade himself to lead a correct life; and that no one will persist in unbelief unless he be wholly given up to wickedness."

Thus far are the words of Christ to Nicodemus.

Ver. 22.— After this, &c. This means that Jesus went from Jerusalem, a citizen of which Nicodemus appears to have been, to some other part of the land of Judea, because He would avoid the sects and enmities of the chief men of Jerusalem. So S. Chrysostom and others. As the former saith, "He was accustomed to come into the city at the solemn feasts, that He might publicly make known the doctrine of God: from thence He often retired to the river Jordan."

Baptized, not so much by Himself as by His disciples, as is said in iv. 2. Yet He first Himself baptized there. He baptized by others for several reasons—1. To show that His baptism was different from that of John. For the latter was conferred by John alone; but Christ's baptism was conferred by others also, His disciples, Christ in them and by them working Mightily. 2. To show that the authority, power, and continuance of His baptism were to extend through all succeeding ages. So SS. Augustine and Cyril. 3. Because He Himself was occupied in the greater works of teaching, healing the sick, and working miracles. Moreover, when the disciples of Christ baptized, they were not yet apostles. For they were made apostles after John's imprisonment. But those things happened before it, as is evident from verse 24. These disciples therefore were not yet apostles, nor even priests, for they were afterwards created priests by Christ at His Last Supper.

Wherefore it is an error to say, as S. Chrysostom and Tertullian do ( de Bapt. c. 2), that Christ did not baptize, because before His death baptism had not the power of remitting sins, and conferring the Holy Ghost; therefore that the disciples of Christ thus baptized with John's baptism, not Christ's.  S. Chrysostom says, "Both baptisms, viz., that of John and that of the disciples of Christ, were devoid of the Spirit. They both had the same object in view, which was to gain disciples to Christ." That there was no excellence in either the baptism of the one or the other, he argues from the words in the 7th chapter, The Spirit was not yet give, because Jesus was not yet glorified. But I will show that this is not the meaning in the proper place.

Let us add S. Leo ( Epist. 4, ad Episc. Sicil., c. 2) . "Properly, in the death of the Crucified, and in His resurrection from the dead, the virtue of baptism makes a new creature out of the old, that both the death and the life of Christ should be wrought in them that are born again, as the blessed Apostle Paul says, 'Know ye not that as many of us as are baptized into Christ, have been baptized into his death?'"

But S. Paul's meaning is different, as I have said on the passage, and so, as I think, is S. Leo's. For before His death Christ remitted sins to the paralytic, and also to Mary Magdalene, and filled her with the spirit of charity: and that by His word only, without a sacrament. For this forgiveness derived its justifying power from the merits of Christ both present and to come: and especially from His death, which He had already undertaken to suffer, and had offered Himself to God the Father to he a victim for the salvation of men. Wherefore, as the Eucharist instituted before the death of Christ sanctified the apostles, so also did baptism. Thus at length S. Augustine in this passage (Tract. 15) .

In like manner it is not very probable what D. Soto thinks, that the disciples here used as the form in baptism, I baptize thee in the name of Jesus Christ, whereas after His resurrection they said, I baptize thee in the name of the Father and of the Son and of the Holy Ghost. This is improbable, because in so doing Christ would have changed the form of baptism, and in so doing He would have instituted two baptisms. Besides, it is not probable that Christ baptized in His own name when He Himself baptized His apostles.

Moreover, Euthymius says that the belief of the most ancient Fathers was, that Christ Himself baptized the Blessed Virgin and S. Peter. Evodius, S. Peter's successor in the see of Antioch, says in his treatise called Lumen, or The Light, that Christ with His own hands baptized Andrew, John, and James, and that they baptized the rest of the apostles.

Ver. 23.— Now John, &c. Ænnon, or Ennon, was a town on the banks of the Jordan, eight miles from Bethshan, which was afterwards, from its occupation by the Scythians, called Seythopolis. Ænnon is derived from the Hebrew ain, or an, a well or fountain, because, as it is said, there was much water there.

Near to Salim. There were two Salims, or Salems; one which was afterwards called Jerusalem, the other near Seythopolis, which was called, in S. Jerome's time, Salumius, as he tells us in his Locis Hebraicis. Salem means in Hebrew, health, peace, perfection. For these penitents received from John, being transmitted to Christ, who baptized not far from John. There was much water there. From this we may gather that John baptized so as not only to lave the head, for which only a moderate quantity of water was needed, but the whole body.

Ver. 24.— For John had not yet been sent (Vulg. missus, Greek cast ) into prison. This implies, says S. Chrysostom, that John baptized up to the time of his being cast into prison. For until his death he persevered in the office for which God hath sent him, namely, that by baptizing and preaching he might prepare the way for Christ. And when he had done this superabundantly, God allowed him to be cast into prison, that he might give way to Christ, and send all his disciples to Christ as in fact he did.

The Evangelist adds this verse to show that he was supplying the history of all the preceding events, and adding them to the narratives of the other Evangelists, who began from the imprisonment of John.

Now there arose, &c The Greek for now is ούν, therefore. Because indeed John baptized with Jesus, since John preceded, there arose a question, that is, a strife and controversy, from John's disciples. This they raised out of zeal for the honour and authority of their master John, lest he, through the baptism given by Jesus, should be little thought of. For many were flocking to Jesus, John himself sending them, preferring Jesus to himself.

With the Jews, i.e., those following Jesus. The Complutensian Version has the word in the singular, μετά Ιουδαίου, with a Jew. The Syriac has, between a disciple of John and a Jew, a reading which is followed and commented on by S. Chrysostom, Nonnus, Theophylact, and Euthymius. But the Latins, and of the Greeks S. Cyril, read with the Jews, in the plural. It may be that one raised the strife, and that, as usual, many took part in it. About purifying, i.e., about the baptism of John and Jesus, whether of the twain were the better, and had greater purifying and sanctifying efficacy. "For the Jew," says Theophylact, "preferred the baptism of the disciples of Christ, but the disciples of John the baptism of their master," in that he had first baptized many, and even Jesus Himself, as it were a disciple. But the disciples of Jesus replied that He did many miracles, but that John did none. They added that John himself preferred Jesus to himself, and said that He was the Christ. So S. Augustine and others.

Ver. 26.— And they came, &c. Who was with thee beyond Jordan : viz., Jesus, who came to thee to be baptized. He now ungratefully makes Himself equal to thee, and usurps thine office of baptizing. You ought therefore to restrain Him; otherwise all will flock from thee to Him, to thy shame as well as ours. Thus Euthymius, "He exercises thine own office against thee, and seizes on thy renown." Wishing further to exasperate John, they added, All men leave thee, and go to Him.

Ver. 27.— John answered, &c. He openly repressed the ambition and quarrelsomeness of His disciples. Yea, he declares openly that the right is with Christ. He prefers Him to himself, and gives fresh and ample testimony that He is the Messias. "I cannot without the greatest presumption, pride, and ingratitude take a higher rank, or authority, than God has given me. And I will not do so. What then do you wish? That I should invade the office of Messiah, and take it from Jesus? God forbid. For if I attempted to do so, God would justly deprive me of my own office and dignity. You know that common Syrian proverb of ours, The camel demanding horns lost his ears. Far be it from me therefore that I should prefer myself to Jesus, or arrogate the name and dignity of Messias. For God has given this to Jesus, not to me. God has given me enough, and more than enough, in making me His forerunner. Contented with that I will live and die, and yield gladly all other things to Jesus my Lord." So S. Augustine, Bede, and others.

Ver. 28.— Ye yourselves bear me witness, &c. That I said I went before Him, that as His forerunner, minister, and herald, I should precede His advent. "You know that I have always professed that I am not the Christ, but His forerunner. Why then do you urge me to revoke what I have said, and prefer myself to Jesus, and steal away from Him the name of Christ? Truly this would be intolerable pride, inconsistency, and blasphemy. Suffer me then to live contented with my office, and with me prepare His way, and follow and serve Him the Messias, both your and my Lord and God."

Ver. 29.— He that hath the bride, &c. "Jesus Christ by His Incarnation hath betrothed unto Himself the Church, which is the whole company of believing people; and God hath given her to Him as a bride to a bridegroom. Jesus therefore is the true husband of the Church, a husband which must be received, and loved, and worshipped in the highest degree by all who believe. What wonder then if all the people leave me and flock to Him? For I am not the bridegroom, but Christ's, the Bridegroom's, friend. Wherefore I greatly rejoice that I should be counted worthy of so great a ministry, that I should be the paranymph of the Bridegroom, and that I should convey the bride, that is, the faithful, to Him, that all may acknowledge, love, and reverence Him as the Messias, and look for all grace and glory from Him, as the Head and Prince of the whole Church."

This is an allusion to paranymphs, who were the most intimate and familiar friends of the bridegroom, insomuch that, all others being excluded, they were admitted to the bridegroom's nuptial chamber.

Observe that John in the first chapter calls himself the servant of Jesus, and declares that he was not worthy to unloose His sandals. But here he calls himself His friend. For this is the condescension of Jesus, our God, that He calls, and adopts His faithful servants to be His friends, yea, and His sons. John here calls himself a friend rather than a servant, because the servants of heroes often envy their felicity, but their friends never, - but rather promote it, and rejoice and exult in it. The meaning is, "I, John, for this reason do not grieve, nor envy Jesus, that all the people flock to Him, because I am His intimate friend, and love Him above all things. It has ever been my great object to draw the people from myself to Him, as a bride to her bridegroom." So S. Chrysostom. Let all true teachers, pastors, and preachers do the same, and not seek to draw, or attract, the faithful to themselves, but to Christ.

He who standeth, &c. "I, John, stand at Christ the Bridegroom's side as His attendant, and in silence hear his voice, as He lovingly converses with His bride. I do not covet the bride for myself, but I rejoice unspeakably that I am counted worthy to hear His voice." John here intimates that he was about to be put to silence; that having fulfilled his office, he must cease from preaching and baptizing, and give place to Christ, that his own course being, as it were, finished, he must hand on the lamp to Him, which happened shortly afterwards, when Herod cast him into prison.

This my joy, &c. "I began to rejoice when I knew by the revelation of God that the advent of Christ was at hand. I rejoiced still more when I saw and heard Him present. But when I perceived all the people flocking to Him, then my joy was fulfilled and perfected. For by His grace alone I have preached and baptized, and passed my whole life."

Ver. 30.— He must increase, viz., by the flocking of the people to Him, by the abundance and glory of His miracles, in adoration and worship, that the whole world may love and worship Him as Christ. So S. Cyril, to whom listen. "So long as the profundity of the æther is obscured by the shades of night, every one speaks with the greatest admiration of the morning star, as it shines with the full glory of its golden splendour. But when the sun is seen to hasten to his rising, and when his light somewhat illumines this our earth, the day star yields gradually to the greater luminary, and the words of John might not improperly he applied, He must increase, but I must decrease." Likewise S. Chrysostom says "Christ increases in that He by degrees manifests Himself by signs and miracles: not because He makes increase in virtue, - God forbid; for this would be the madness of Nestorius."

But I must decrease : not in virtue, wisdom, or merit. For in these John constantly increased until he received the crown of martyrdom, but as regarded the honour which he received in the people flocking to him. "I have fulfilled my office, now I will cease," as S. Chrysostom says of him. As a symbol of this, John was born shortly after the summer solstice, when the days begin to decrease; but Christ was born shortly after the winter solstice, when the days being at the shortest, begin to increase, as S. Chrysostom remarks, ( Hom. de Nativ.), and others.

He who is from above, &c. He gives the reason why Jesus must increase; because He was from above, from heaven, out of the bosom of the Father, as the Only Begotten Son of God. Wherefore He is above all, not only me, John, but far above all angels and creatures whatsoever, forasmuch as He is the Creator and the Lord of all, and so by all to be worshipped and adored.

Ver. 32.— He that is of the earth, &c. John prefers Christ to himself, as what is heavenly to what is earthly. As much therefore as heaven is higher than the earth, so greatly is Christ superior to John, according to the words, "The first man is of the earth, earthy; the second man is of the heaven, heavenly" (1Co 15:47, Vulg.)

The meaning is, 'He that is born of the earth, as I John am formed from it, as Adam was, he is earthy, and of the earth he speaketh, i.e., of earthly things. Now this was true of John (1.) if you have regard to his bare nature, as apart from the grace and calling of God. For apart from that, John was only earthy, and savoured of the earth. "For if thou hast heard anything Divine from John, it is of Him who gave him the light, not of him who only received the light," as S. Augustine says.

2. It is true if John be compared with Christ, whose origin, nature, and spirit are far loftier than those of John, for they are plainly heavenly and Divine, and consequently altogether efficacious for influencing the minds of men as He willed. And this Christ did by His grace, which He breathed inwardly into the souls of those who heard Him.

And what He (i.e., Christ ) hath seen, &c. This is by catachresis, for in things Divine, to see and hear mean the same as to know. But to see signifies the evidence of the things that are known: to hear, their source, because indeed He had received all these things, as knowledge, and the fulness of wisdom, together with the Divine Essence, from the Father.

No one receiveth: i.e., hyperbolically, for few receive. For although many flocked to Jesus, yet in comparison with those who stayed at home, and neglected the preaching of Jesus, they were but few. And even amongst those few, some believed, and some believed not, such as the scribes and Pharisees. John refers to his own disciples, say S. Chrysostom and Euthymius because few of the Jews came to him, and fewer still believed.

Ver. 35.— He that hath received, or that receiveth His testimony (by believing), hath signed (Vulg.), &c. For the Vulgate signavit the Greek has ε̉σφζάγισεν, or hath marked, and sighed with a seal. He who receives Christ's testimony, and believes in Him, testifies by so doing, and as it were attaches a seal to his profession of faith, that God the Father is true, who by His Son, as by His own mouth, speaks things most true and Divine. For the Son heard them, and received them from the Father. Or, as S. Cyril says, such an one testifies that God the Son is true, who declares these very things. He who believes in God and in His Son gives great honour to God, because by his belief he professes that God is true, yea, primal and infallible Truth. On the contrary, he that believeth not greatly dishonours God, because in reality he makes Him out false, which is the highest possible contempt and blasphemy of God. S. John says in his Epistle (1Jo 5:10-11), "He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made Him a liar; because he believeth not the record that God gave of His Son. And this is the record, that God hath given to us eternal life, and this life is in His Son." Alcuin explains somewhat differently. He hath sealed, i.e., he hath put a sign, as it were something peculiar and especial, in his heart, that this is the true God, who hath been sent for the salvation of the human race.

Moreover, God is said to sign and seal His words and His oracles when He confirms them by miracles; but man is said to sign and seal these same words of God when he believes them to be true. Faith therefore is the seal by which we attest the words of God.

Ver. 34.— For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men - Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius.

Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. "Wherefore although you, 0 my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man." For in that He is God, "He possesseth the Spirit substantialiter," says S. Cyril. In that He is man, "in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9). And "in Him are hid all the treasures of wisdom and knowledge" (Col 2:3). As S. Augustine says, "To men He giveth by measure; to the Only Begotten Son He giveth not by measure."

You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible ; nor would the created and fi

Lapide: Joh 3:34-36

er. 34.— For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men - Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius.

Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. "Wherefore although you, 0 my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man." For in that He is God, "He possesseth the Spirit substantialiter," says S. Cyril. In that He is man, "in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9). And "in Him are hid all the treasures of wisdom and knowledge" (Col 2:3). As S. Augustine says, "To men He giveth by measure; to the Only Begotten Son He giveth not by measure."

You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible ; nor would the created and finite soul of Christ be capable of it. The Spirit therefore is said to be given without measure unto Him, because God most abundantly communicated unto Him all His graces and all His gifts, as being the Head of the Church. And those gifts He imparts to faithful men, that is, His members, in a certain measure, according to His good pleasure. For though it were so that the faithful were without measure and number, but in succession innumerable, yet would Christ as the Head over all cause His Spirit and His grace to flow into them as His members. Hear what S. Jerome says on the 11th chapter of Isaiah: "Upon this flower which suddenly ariseth from the stem and root of Jesse through Mary the Virgin, the Spirit of the Lord shall rest. For God was pleased that in Him should dwell all the fulness of the Godhead bodily, by no means partially, as in all the rest of the saints, but according to the Gospel of the Nazarenes, which is read by them in the Hebrew tongue, 'All the fountain of the Holy Ghost shall descend upon Him.'"

Wherefore whatsoever Jesus doeth, or saith, that is holy, that is spiritual, that is Divine. For He is wholly possessed by the Holy Spirit. The Holy Spirit rules, guides, moves Him. He puts into His heart and mouth words to speak. He works and performs the miracles by which He confirms His words. Wherefore he who receives Him, and believes in Him, receives God the Father and the Holy Ghost. It was different with John the Baptist and the Prophets. For they were not so possessed by the Holy Ghost but that they might do and say many things by their own proper spirit, and both be deceived and deceive. So Nathan the Prophet was in error when he told David, as from God's mouth, to build the Temple (1Sa 7:3).

Ver. 35.— The Father loveth, &c. As God the Father loveth the Son without measure, so He giveth all things into His hand, that is, at His disposal and power without measure. All things, both corporeal and spiritual: all things, both in heaven and earth, and consequently all the gifts of the Holy Ghost, that He may bestow them upon those who believe in Him, according to His own good pleasure. Again, all things, that is, every right which the Holy Trinity has over men and things created, this He hath given to the Son, not only as He is God, but as He is man, that He may do with them whatsoever He willeth. Hear Euthymius, "As God had all things (for all things were made by Him), this possession also hath He given to Him (Christ) as He is man. In a suitable manner it hath been said, 'He loveth, and He hath given,' as is said among men. For fathers are wont to love their sons, and to give them what is theirs."

Ver. 36.— He that believeth, &c. Hath, in hope and of right, as in the root and seed, but not yet in deed and fruit, nor even actually. He hath faith and grace, which give him the right to glory. But it is grace begun in the spiritual knowledge and love of God, which will be perfected after death in heaven. As it is said (Joh 17:3), This is life eternal (the way and commencement of life), that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent

But he that believeth not, &c., shall not see, i.e., shall not enjoy. Wrath of God abideth, the vengeance of God, and hell, shall eternally punish him. Hear Cyril, " They shall not see life, i.e., not even as far as the bare sight of it pertains, shall they be able to attain to the life of the saints. They shall not taste of those joys, they shall not see that true life. They shall be tormented with sufferings worse than any kind of death, and only retain their souls in their bodies through the sense of pain."

Commentary -- Other

Contradiction: Joh 3:13

79. Apart from Jesus there was no-one else (John 3:13) or there were others (2 Kings 2:11) who ascended to heaven?

(Category: misunderstood the wording)

There were others who went to heaven without dying, such as Elijah and Enoch (Genesis 5:24). In John 3:13 Jesus is setting forth his superior knowledge of heavenly things. Essentially what he is saying, "no other human being can speak from first hand knowledge about these things, as I can, since I came down from heaven." he is claiming that no one has ascended to heaven to bring down the message that he brought. In no way is he denying that anyone else is in heaven, such as Elijah and Enoch. Rather, Jesus is simply claiming that no one on earth has gone to heaven and returned with a message such as he offered to them.

Critics Ask: Joh 3:3

JOHN 3:3 —Does being “born again” indicate that Jesus taught reincarnation?

PROBLEM: Traditionally, Christians have believed that the Bible does not teach the doctrine of reincarnation (cf. Heb. 9:27 ). However, many groups use this verse to claim that Jesus taught that it was necessary to be reincarnated.

SOLUTION: What Jesus is teaching in this passage is not reincarnation, but regeneration. This is clear from several facts.

First, the doctrine of reincarnation teaches that, after a person dies, he enters another mortal body to live on this earth again. This process repeats itself over and over in a virtually endless cycle of birth, death, and rebirth into yet another mortal body. If Jesus were advocating reincarnation, He should have said, “unless someone is born again and again and again and again…”

Second, the doctrine of reincarnation teaches that people die over and over until they reach perfection (Nirvana). However, the Bible clearly teaches that “it is appointed for men to die once, but after this the judgment” ( Heb. 9:27 ).

Third, in the verses that follow, Jesus explains what He means by being born again. Jesus says, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” ( John 3:5 ). Although there are commentators who differ on exactly what this “water” means (see comments on John 3:5 ), they are all agreed that it cannot possibly refer to reincarnation. Being born again, then, is being cleansed from our sins, and being given the life of God by the Spirit of God ( Rom. 3:21-26 ; Eph. 2:5 ; Col. 2:13 ).   

Critics Ask: Joh 3:5

JOHN 3:5 —Does this verse teach baptismal regeneration?

PROBLEM: Jesus told Nicodemus that “unless one is born of water and the Spirit, he cannot enter the kingdom of God.” Does this mean a person has to be baptized to be saved?

SOLUTION: Baptism is not necessary for salvation (see comments on Acts 2:38 ). Salvation is by grace through faith and not by works of righteousness ( Eph. 2:8-9 ; Titus 3:5-6 ). But baptism is a work of righteousness (cf. Matt. 3:15 ). What then did Jesus mean when He referred to being “born of water”? There are three basic ways to understand this, none of which involve baptismal regeneration.

Some believe Jesus is speaking of the water of the womb, since He had just mentioned one’s “mother’s womb” in the preceding verse. If so, then He was saying “unless you are born once by water (at your physical birth) and then again by the “Spirit” at your spiritual birth, you cannot be saved.”

Others take “born of water” to refer to the “washing of water by the word” ( Eph. 5:26 ). They note that Peter refers to being “born again … through the word of God” ( 1 Peter 1:23 ), the very thing John is speaking about in these verses (cf. John 3:3 , 7 ).

Still others think that “born of water” refers to the baptism of John mentioned ( John 1:26 ). John said he baptized by water, but Jesus would baptize by the Spirit ( Matt. 3:11 ), saying, “repent for the kingdom of heaven is at hand ( Matt. 3:2 ). If this is what is meant, then when Jesus said they must be “born of water and the Spirit” ( John 3:5 ) He meant that the Jews of His day had to undergo the baptism of repentance by John and also later the baptism of the Holy Spirit before they could “enter the kingdom of God.”   

Critics Ask: Joh 3:13

JOHN 3:13 —How could Christ say no one has ascended to heaven when Elijah had?

PROBLEM: Jesus declared in this text that “No one has ascended to heaven…” However, the OT records Elijah’s ascension into heaven in a chariot ( 2 Kings 2:11 ).

SOLUTION: In this context, Jesus is setting forth His superior knowledge of heavenly things. In essence He is saying, “No other human being can speak from firsthand knowledge about these things, as I can, since I came down from heaven.” He is claiming that no one has ascended to heaven to bring down the message that He brought. In no way is He denying that anyone else is in heaven, such as Elijah and Enoch ( Gen. 5:24 ). Rather, Jesus is simply claiming that no one on earth has gone to heaven and returned with a message such as He offered to them.   

Critics Ask: Joh 3:16

PSALM 11:5 —How can this verse say God hates some people when John 3:16 says God loves everyone

   (See discussion under Ps. 5:5 .)   

Critics Ask: Joh 3:17

JOHN 3:17 —Did Jesus come to judge the world or not?

PROBLEM: According to this verse, God did not “send His Son into the world to condemn the world, but that the world through Him might be saved.” He added later, “I judge no one” ( John 8:15 ; cf. 12:47 ). However, in other places Jesus claimed “authority to execute judgment also, because He is the Son of Man” ( John 5:27 ). Indeed, He even claimed, “For judgment I have come into this world” ( John 9:39 ) and the Father “has committed all judgment to the Son” ( John 5:22 ).

SOLUTION: These verses were spoken in different contexts and with different references. In general, the references to Jesus sitting in judgment on the human race are references to His second coming (see Rev. 19-20 ), while verses about His not coming to judge but to save have His first coming in mind. Sometimes Jesus is simply speaking about not acting as an earthly judge during His life on earth. A case in point is His answer to the man who wanted him to arbitrate the family inheritance: “Man, who made Me a judge or an arbitrator over you?” ( Luke 12:14 ).

Another distinction that clears up some difficulties is found between the real purpose of Christ’s coming (to save those who believe) and the net effect of it (to judge those who don’t believe). His statement that “for judgment I have come into this world” ( John 9:39 ) seems to fit this latter category (cf. v. 40 ).   

Evidence: Joh 3:2

Grace to the humble . Nicodemus was a humble Jew (he acknowledged the deity of the Son of God), who knew the Law (he was a " master of Israel," John 3:10); therefore, Jesus gave him the good news of the gospel. He was convinced of the disease and consequently ready to hear of the cure.

Evidence: Joh 3:3

QUESTIONS & OBJECTIONS

" I have been born again many times."

Like Nicodemus, many people have no concept of what it means to be born again. He thought Jesus was speaking of a physical rebirth. Others see the experience as being a spiritual " tingle" when they think of God or a warm fuzzy feeling when they enter a building they erroneously call a " Church." Or maybe they are of the impression that one is born again when one is " christened" or " confirmed." However, the new birth spoken of by Jesus is absolutely essential for sinners to enter heaven. If they are not born again, they will not enter the kingdom of God. Therefore it is necessary to establish the fact that one becomes a Christian by being born again, pointing out that Jesus Himself said that the experience was crucial. The difference between believing in Jesus and being born again is like believing in a parachute, and putting one on. The difference will be seen when you jump. (See Rom 13:14 )

How is one born again? Simply through repentance toward God and faith in the Lord Jesus Christ. Confess and forsake your sins, and trust in Jesus alone for your eternal salvation. When you do, you receive spiritual life through the Holy Spirit who comes to live within you. See Eph 4:18 and 1Pe 1:23 footnotes.

" These verses aren’t necessarily about what Nicodemus asked Jesus; they are about what Jesus knew. The last verse of the previous chapter said that He knew what was in man. Jesus knew what was in the heart of Nicodemus: he was a Law-breaker, and he needed to be born again." Garry T. Ansdell, D.D.

Evidence: Joh 3:7

New birth—its necessity for salvation . This is a fulfillment of Eze 36:26 : " A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Man cannot enter heaven in his spiritually dead state; he must be born again to have spiritual life. Jesus said that He is life ( Joh 14:6 ; Joh 11:25-26 ), and that we must come to Him to have life ( Joh 5:39-40 ; 1Jo 5:11-12 ). Those who trust in Christ are " born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides for ever" ( 1Pe 1:23 ). See 2Co 5:17 .

" Ever since Adam sinned, the earth has been the land of the walking dead—spiritually dead. What is the disease that killed man? ‘The wages of sin is death.’ So from God’s point of view, salvation involves the raising of spiritually dead men to life. But before God could give life to the dead, He had to totally eradicate the fatal disease that killed men—sin. So the cross was God’s method of dealing with the disease called sin, and the resurrection of Christ was and is God’s method of giving life to the dead!" Bob George, Classic Christianity

Evidence: Joh 3:14

When fiery serpents were sent among Israel, they caused the Israelites to admit that they had sinned. The means of their salvation was to look up to a bronze serpent that Moses had placed on a pole. Those who had been bitten and were doomed to die could look at the bronze serpent and live ( Num 21:6-9 ). In Joh 3:14-15 ; Jesus specifically cited this Old Testament passage in reference to salvation from sin.

The Ten Commandments are like ten biting serpents that carry with them the venomous curse of the Law. They drive sinners to look to the One lifted up on a cross, and those who look to Him would live. It was the Law of Moses that put Jesus on the cross. The Messiah became a curse for us, and redeemed us from the curse of the Law.

Evidence: Joh 3:16

USING THE LAW IN EVANGELISM

.." If I had my way, I would declare a moratorium on public preach-ing of ‘the plan of salvation’ in America for one to two years. Then I would call on everyone who has use of the airwaves and the pulpits to preach the holiness of God, the righteousness of God, and the Law of God, until sinners would cry out, ‘What must we do to be saved?’ Then I would take them off in a corner and whisper the gospel to them. Don’t use Joh 3:16 . Such drastic action is needed because we have gospel-hardened a generation of sinners by telling them how to be saved before they have any understanding why they need to be saved." Paris Reidhead

Salvation is possible for every person . See Joh 4:14 .

God Himself provided our way of escape : " But God commends his love toward us,in that, while we were yet sinners, Christ died for us" ( Rom 5:8 ). " For he has made him to besin for us, who knew no sin; that we might be made the righteousness of God in him" ( 2Co 5:21 ). " But he was wounded for our transgressions, he was bruised for our iniquities:the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheephave gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all" ( Isa 53:5-6 ). See Rom 10:9 footnote.

Is Repentance Necessary for Salvation?

It is true that there are numerous Bible verses that speak of the promise of salvation, with no mention of repentance. These merely say to " believe" on Jesus Christ and you shall be saved ( Act 16:31 ; Rom 10:9 ). However, the Bible makes it clear that God is holy and man is sinful, and that sin makes a separation between the two ( Isa 59:1-2 ). Without repentance from sin, wicked men cannot have fellowship with a holy God. We are dead in our trespasses and sins ( Eph 2:1 ) and until we forsake them through repentance, we cannot be made alive in Christ. The Scriptures speak of " repentance unto life" ( Act 11:18 ). We turn from sin to the Savior. This is why Paul preached " repentance toward God, and faith toward our Lord Jesus Christ" ( Act 20:21 ).

The first public word Jesus preached was " repent" ( Mat 4:17 ). John the Baptist began his ministry the same way ( Mat 3:2 ). Jesus told His hearers that without repentance, they would perish ( Luk 13:3 ). If belief is all that is necessary for salvation, then the logical conclusion is that one need never repent. However, the Bible tells us that a false convert " believes" and yet is not saved ( Luk 8:13 ); he remains a " worker of iniquity." Look at the warning of Scripture: " If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth" ( 1Jo 1:6 ). The Scriptures also say, " He that covers his sins shall not prosper, but whoso confesses and forsakes them [repentance] shall have mercy" ( Pro 28:13 ). Jesus said that there was joy in heaven over one sinner who " repents" ( Luk 15:10 ). If there is no repentance, there is no joy because there is no salvation.

When Peter preached on the Day of Pentecost, he commanded his hearers to repent " for the remission of sins" ( Act 2:38 ). Without repentance, there is no remission of sins; we are still under His wrath. Peter further said, " Repent... and be converted, that your sins may be blotted out" ( Act 3:19 ). We cannot be " converted" unless we repent. God Himself " commands all men everywhere [leaving no exceptions] to repent" ( Act 17:30 ). Peter said a similar thing at Pentecost: " Repent, and be baptized every one of you" ( Act 2:38 ).

If repentance wasn’t necessary for salvation, why then did Jesus command that repentance be preached to all nations ( Luk 24:47 )? With so many Scriptures speaking of the necessity of repentance for salvation, one can only suspect that those who preach salvation without repentance are strangers to repentance themselves, and thus strangers to true conversion.

Evidence: Joh 3:19

Jesus said that we loved the darkness of sin rather than the light of righteousness, because the human heart finds pleasure in sin. If you don't believe it, visit the "adult" section of your local video store. Look at the covers to see type of entertainment the hearts of men and women crave- unspeakable violence, inconceivable horror, and unending sexual perversion.

The same sunlight that melts wax also hardens clay . As God’s light shines on man, the sinner’s heart determines his response. One whose heart is tender will respond to God; one whose heart is bent on evil will harden his heart further against God and will remain in darkness. Sinners should note: After Pharaoh repeatedly hardened his heart against God ( Exo 8:15 ; Exo 8:32 ), God then hardened Pharaoh’s heart ( Exo 10:27 ). Those who continually reject God will be given up to " uncleanness, vile affections, and a reprobate mind" ( Rom 1:24 ; Rom 1:26-28 ).

Evidence: Joh 3:26

Sin and hell are married unless repentance proclaims the divorce. CHARLES SPURGEON

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 3 (Chapter Introduction)

Overview

Joh 3:1, Christ teaches Nicodemus the necessity of regeneration, Joh 3:14. of faith in his death, Joh 3:16. the great love of God towards the world, Joh 3:18. and the condemnation for unbelief; Joh 3:22, Jesus baptizes in Judea; Joh 3:23, The baptism, witness, and doctrine of John concerning Christ.

Poole: John 3 (Chapter Introduction)

CHAPTER 3

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 3 (Chapter Introduction)

(v. 1-21) Christ's discourse with Nicodemus.

(Joh 3:22-36) The baptism of John of Christ John's testimony.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 3 (Chapter Introduction)

In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him (v. 1-21). II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 3 (Chapter Introduction)

The Man Who Came By Night (Joh_3:1-6)

The Man Who Came By Night (Joh_3:1-6 Continued)

Born Again (Joh_3:1-6 Continued)

The Duty To Know And The Right To Speak (Joh_3:7-13)

The Uplifted Christ (Joh_3:14-15)

The Love Of God (Joh_3:16)

Love And Judgment (Joh_3:17-21)

A Man Without Envy (Joh_3:22-30)

The One From Heaven (Joh_3:31-36)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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_____. John: Evangelist and Interpreter. Exeter: Paternoster Press, 1978.

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

____________________

[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

====================

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.