worse: hut thou hast kept the good " wine until now.
circumstances of the case are met, and the miracle would be more striking. All that was needed was to furnish a supply when tlie wine that had been prepared was nearly exhausted. The object was not to furnish a large quantity for future use. The nnracle too would be more apparent and impressive. On this supposition, the casks would appear to be filled with water only; as it was drawn out, it was pure wine. Who could doubt then that there was the exertion of miraculous power? All, therefore, that has been said about the Redeemer's furnishing a large quantity of wine for the newly-married pair; about his benevolence in doing it, &c., is wholly gratuitous. There is no evidence of it what ever; and it is not necessary to suppose it in order to an explanation of the circumstances of the case.
11. Thishegi7inins of Tniracles. This his first public miracle. This is declared by the sacred writer to be a miracle; that is, an exertion of divine power, producing a change of the substance of water into wine, which no human power could do. "i Ma7iifested forth. Showed. Exhibited. If His glory. His pow-er, and proper character as tlie Messiah; showed that he had divine power; and that God had certainly conmiissioned him. This is shown to be a real mircicle, by the following considerations. 1st. Real water was placed in the vessels. Tliis the servants believed, and there was no possibility of deception. 2d. The water was placed where it was not customary to keep wine. It could not he pretended that it was merely a mixture of water and wine. 3d. It was judged to be wine without knowing whence it came. There was no agreement between Jesus and the governor of the feast, to impose on the guests. 4th. It was a change w^liich nothing but a divine power could effect. He that can change water into a substance like the juice of the grape, must be clothed witli divine power. If Believed on him. This does not n^an that they did not before beheve on him, but thus their faith \va.sco?ifirmed or strengthened. Tliey saw a miracle; and it satisfied them that he was the Messiah. Before.
13 And the Jews' passover'was at hand, and Jesus '^ went up to Jerusalem,
manifested • fortli his glory; and his disciples believed * on him.
12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: a c.1.14. b 1 Jiio.5.13.
they believed on the testimony of John and from conversation witli Jesus. Ch. i. 35 — 51. Now, they saw tliat lie was invested willi almighty power, and their faith was established.
From this narrative we may learn, 1st. That marriage is honorable, and that Jesus, if sought, will not refuse his presence and blessing on such an occasion. 2d. On such an occasion, the presence and approbation of Christ should I)c sought. No compact formed on eanii is more important. None enters so deeply into our comfort iicre. Perhaps none will so much afi'cct our destiny in the world to come. It should be entered into, then, in the fear of God. 3d. On all such occasions, and on all others, our conduct should be such as that the presence of Jesus would be no interruption, or disturbance. He is holy. He is always present in every place. And on all festival occasions, our deportment should be such as that we should welcome the presence of the Lord Jesus Christ. That is not a prosper state of feeling or employment which would he interrupted by the presence of the Saviour. 4th. Jesus delighted to di) good. In the very beginning of his ministry he worked amirac^ie to show his benevolence. This was the appropriate commencement of a life in which he wa.s to go about doing good. He seized every opportunity of doing it; and at a marriage-feast, as well as among the sick and poor, he showed the character which he always sustained — that of a benefactor of mankind. An argument cannot be drawn from this instance in favor of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely. Nor can an argument be drawn from this;ase in favor even of drinking wine, inch as we have. The common wine of Judea was the pure juice of the prnpo, without any mi.xturo of alcohol, and was harmless. It was the connnon drink of the people, and did not tend to pioducc intoxication Our wines are a mixture of the juice of the ^ape, and of brandy, and often of infusions of various substances to give it color and t.ist(!, and the appearance of wine. Those wines are little less injurious than brandy; and the habit of drinking them should be classed with the drinking of all other liquid fires.
The following table will show the danger of drinking the wines that are in common use:
It follows that a man who drinns twu glasses of most of the wines used has taken as much alcohol as if he had ta ken one glass of brandy, or whiskey — and why should he not as well drink the alcohol in the brandy as in tho wine? What difference can it make in morals 1 What dificrence in its effects on his system? The e.xperience of the world haa shown that water, pure water, is the most wholesome, and safe, and invigorating drink for man.
12. To Capernaum. Note, Malt. iv. 13. IT Not ma n y da ys. The rea.son w h y he remained there no longer was iha' the passovcr was near, and they went up to Jerusalem to attend it.
13. The JriL's' passovrr. The fe&sl among the Jews calUnl the passovcr. See Note, Matt..x.wi. 2 — 17. ^ And Jesus ivent up to JerusaUm. Every male among the Jews was required to appear at this feast. Jcsu.^, in obedience to the law, wciU up to observe it. Thia is the first passovcr on which our Sa-
14 And found " in the temple those that sold oxen and sheep and doves, and the changers of money | sitting: j
15 And when he had made a scourge of small cords, ho drove them all out of the temple, and the sheep, and the oxen; and poured
IG And said unto them that sold doves. Take these things hence; make not my Father's house an house of merchandise.
17 And his disciples remembered that it was written, * The zeal of thine house hath eaten me up.
viour attended, after he entered on the work of the ministry. It is commonly supposed that he observed three others: one recorded Luke vi. 1., another John vi. 4, and the last one that when he was crucified. John xi. 55. As his baptism when he entered on his ministry had taken place some time before this, probably not far from six months, it follows that the period of his ministry was not far from three years and a half, agreeably to the prophecy in Dan. ix. 27.
14. Found in the temple, &c. The transaction here recorded is in almost ail respects similar to that which has been explained in Matt. xxi. 12. This took place at the commeiicement of his public ministry, and that at the dose. Thus he showed that his great regard was for the pure uwrship of his Father: and one great design of his coming was to reform the abuses which had crept into that worship, and to bring man to a proper regard for the glory of God. If it be asked how it was that those engaged in this traffic so readil) yielded to Jesus of Nazareth, and that they left their gains, and property, and fled from the temple at the command of one so obscure as he was; it may be replied, 1st. That their consciences reproved them for their impiety, and they could not set up the appearance of self-defence. 2d. It was customary in the nation to cherish a profound regard for the authority of a prophet; and the appearance and manner of Jesus — so fearless, so decided, so authoritative, led them to suppose he was a prophet, and they feared to resist him. 3d. He had even then a reputation among the people, and it is not improbable that many supposed him lo be the Messiah. 4th. Jesus on all occasions had a most wonderful control uver men. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, and made them tremble at his presence. On this occasion, he had the manner of a prophet, the authority of God, and the testimony of their own consciences, and they could not therefore resist the authority by which he spoke.
Though Jesus thus purified the tem pie at the commencement of his ministry, yet in three years the same scene was to be repeated. See Matt. xxi. 12. And from this we may learn, 1st. How some men forget the most solemn reproofs, and return to evil practices. 2d. That no sacredness of time nor place will guard them from sin. In the very temple, under the very eye of God, they returned to practices for which their consciences reproved them, and which they knew God disapproved. 3d. We see here how strong is the love of gain — the ruling passion of mankind. Not even the sacredness of the temple; the presence of God; the awful ceremonials of religion, deterred them from this unholy traffic. So wicked men and hypocrites will always turn religion, if possible, into gain; and not even the sanctuary, the sabbath, or the most awful and sacred scenes, will deter them from schemes of gain. So strong is this gro veiling passion; and so deep is that depravity which fears not God, and regards not his sabbaths, his sanctuary, or his law.
15. A scourge. A whip. IT Of small cords. This whip was made as an emblem of authority, and also for the purpose of driving from the temple the cattle which had been brought there for sale. There is no evidence that he used any violence to any of the men engaged in that unhallowed traffic. The original word implies that these curds were made of twisted rushes or reeds — probably the ancient material for making ropes.
18 Then answered the Jews and said unto him, What sign* shewest tliou unto us, seeing that thou doest these thinjTS 1
that he was aflectcd with great zeal or concern tor the pure worsliip of God. ' T/ie zeal of thine house. Zeal is intense ardor in ret'erence to any object. The zeal of thy house means extraordinary concern lor the temple of God; intense solicitude that the worship there should be pure, and such as God would approve. Tf Hath eaten me up. Hath absorbed me, or engaged my entire attention and allection; hath surpassed all other feehngs, so thai it may be said to be the one great absorbing aiVcction and desire of the mind. Here is an example set for ministers, and for all Christians. In Jesus, liiis was the freat commanding sentiment of his life, n us it should be also. In this he began, and ended, his ministry. In this we should be^in and end our lives. We learn also that ministers of religion should aim to purify the church of God. Wicked men, conscience-smitten, will tremble when they see proper zeal in the ministers of Jesus Christ; and there is no combination of wicked men, and no form of depravity that can stand before the faithful, zealous, pure, preaching of the gospel. The preachinjr of every minister should be such that wicked men will feel that they must either become Christians, or leave the house of God, or spend their lives there in the conpcioasness of guilt, and the fear of hell.
18. ^Vhat sign, &.c. What miracle dost thou work. He assumed the character of a prophet. He was reforming, by his authority, the temple. It was natural to ask by what authority this was done; and as they had been accustomed to miracles in the life of Moses, and Elijah, and the oiher prophets, so they demanded evidence that he had authority thus to cleanse the house of (iod. ^ Seeing that thou dost. Rather ' by what title ox authoritij thou doest these things.' Our translation is ambiguous. 'I'hcy wished to know by whit miracle he had sho<^'n, or could whow, his right to do those things.
them. Destroy * this temple, and in three days I will raise it up.
here, he meant his body. It is not im probable that he pointed with his finger to his body as he spoke. The word destroy, used here in the imperntime, haa rather the force of the future. lia meaning may thus be cxpres.sed. ' You are now protancrs of the temple of God. You have defiled the sanctuary; you have made it a place of traffic. You have also despised my authority, and been unmoved by the miracles which I have already wrought. But your wickedness will not end here. You will oppose me more and more; you will reject and despise me until in yotu: wickedness you will take my life, and destroy my body.' Here was therefore a distinct prediction both of his death, and the cause of it. The word temple, or dwelling, was not unfrequently used by the Jews to denote the body as being the residence of the spirit. 2 Cor. v. 1. Christians are not unfrequently called the temple of God, as being those in whom the liolv Spirit dwells on earth. 1 Cor. iii. KJ, 17; vi. 19. 2 Cor. vi. 16. Our Saviour called his body a temple in accordance with the common use of language, and more particularly because in him the fulness of the Godhead dwelt bodily. Col. ii. 9. The temple at Jerusalem was the appropriate dwelling place of God. His visible presence was, there [leculiarlv manifested. 2 Chron. xxxvi. 15. l^s. Ixxvi. 2. As the Lord Jesus was divine; as the fulness of the Godhead dwell in him; so his body might be called a temple. ^ In three days 1 will raise it up. The Jews had asked a miracle of him in proof of his authority — that is, a proof that he was the Messiah. He tells them that a full and decided proof of that would be his resurrection from the dead. Though they would not be satisfied by any other miracle, yet by this, they ougM to be convinced thai ho came from heaven, and was the long-expected Mes.siah. To the same evidence that he was the Christ, he refers i hem on other occasions. Sec;\Intt. xii. 38, 39. Thus early did Christ foretell his death itnd resurrection, and at tbr boginninfi
20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three daysl
of the work had a clear foresight of all that was to take place. This knowledge shows clearly that he came from heaven; and it evinces also the extent ot his love; — that he was willing to come to save us, knowing clearly what it would cost him. Had Tie come without such an expectation of suflering, his love might have been far less; but when he fully knew all that was before him; when he saw that it would involve him in contempt and death, it shows a compassion "worthy of a God," that he was willing to endure the load of all our sorrows, and die to save us from death everlasting. When Jesus says "/ v.-ill raise it up," it is proof also of divine power. A mere mail could not say this. No deceased mati can have such power over his body; and there must have been therefore in the person of Jesus a nature superior to human, to which the term "1" could be apphed; and which had power to raise the dead — that is, which was divine.
20. Then said the Jews, Sec. The Jews, either from the ambiguity of his language, or more probably from a design to cavil, understood him as speaking of the temple at Jerusalem. What he said here is all the evidence that they could adduce on his trial (Matt, xxvi. 61; Mark xiv. 58), and they reproached him with it when on the cross. Matt, xxvii. 40. The Jews frequently perverted our Saviour's meaning. The language which he used was often that of parables, or metaphor; and as they sought to misunderstand him, and pervert his language, so he often left them to their own delusions, as he himself says* "that seeing they might not see, and hearing they might not understand." Matt. xiii. 13. This was a ease which they mi^ht if they chose sasily misunderstand. They were in the temple. The conversation was about the temple, and though he probably pointed to his body, or designated it in some plain way, yet they rhose to understartd him as referring to Ino temp! 3 itself. And as it appeared
22 When therefore he was risen from the dead, his disciples remem-
so improbable that he could raise up tliat in three days, they wished to pervert his words, and pour ridicule on hiii pretensions. H Forty and six years, &c. The temple in which they then were, was that which was commonly called the second temple, built after the return of the Jews from Babylon. See Note, Matt. xxi. 12. This temple Herod the Great commenced repairing, or to rebuild, in the 18th year of his reign, that is, sixteen years before the birth of Christ. Jos. Ant. b. xv. ^ 1. The main body of the temple he completed in nine years and a half. Jos. Ant. xv. 5, 6. Yet the temple, with its outbuildings, was not entirely complete in the time of our Saviour. Herod continued to ornament it, and to perfect it even till the time of Agrippa. Jos. Ant. b. XX. ch. viii. ^11. As Herod began to rebuild the temple sixteen years before the birth of Jesus, and as this hap pened in the thirtieth year of his age, sp the time which had been occupied in it was forty-six years. This circumstance is one of tlie many in the New Testament which show the accuracy of the evangelists, and which prove that they were well acquainted with what they recorded. It shows that their narration is true. Impostors do not trouble themselves to be very accurate about names and dates. And there is nothing in which they are more hable to make mistakes. ^ Wilt thou, &c. This is an expression of contempt. Herod, with all his wealth and power, had been engaged in this work almost half a century. Can you, an obscure and unknown Galilean, accomplish thia in three days? The tiling in their judgment was ridiculous; and showed, at they supposed, that he had no authority to do•^vhat he had done in the temple.
22. When he was risen from the dead, &c. This saying of our Saviour al that time seemed obscure and difficult. The disciples did not understand it. But they treasured it up in their memory, and the event showed what was ita true meaning. Many prophecies are obscure when spoken, which are per-
bered " that he liad said this unto them: and they believed the scripture, and the word which Jesus had said.
23 Now when he was in Jerusa- Jera, at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
24 But Jesus did not commit
eotly plain when the event takes place. We learn from this also the importance of treasuring up the truths of the Bihle now, though we may not perfectly understand thorn. Hereafter they may be plain to us. It is therefore important that children should learn the truths of the sacred scriptures. Treasured up in their memory they may not be understood now, but hereafter those truths may be clear to them. Every one engaged in teaching a Sunday school, therefore, may be imparting instruction which may be understood, and may impart comfort long after the teacher has gone to eternity. IT They believed. That is, after he rose from the dead. ^ The scripture. The Old Testament, which predicted his resurrection. Reference here must be made to Ps. xvi. 10. Compare Acts ii. 27 — 32;.xiii. 35 — 37. Ps. ii. 7. Compare Acts.xiii. 33. They understood those scriptures in a sense different from what tlicy did before. If The word which Jesux had said. The prediction whicii Jcs\i9 had made respectinsj his resurrection in this place and on otlier occasions. See Matt. x.\. 19. Luke.wiii. 32, 33.
23. Feast day. Feast. During the celebration of the passover, which continued eight days. If Miracles which he did. These miracles are not particularly recorded. Jesus took occa.^ion to work miracles and to preach at that time, for a great multitude were present rrom ail parts of Judea. It was a favorable opportunity for making known his doctrines, and showing the evidence that he was the Christ, and he cmbraced it. We should always seek and embraee opportuniiirs of doing good, and we should not l)c deterred, but rather excited by tlic nniliitude around >ts, to make known our real Bentinients on the siil-ject of r«»ligioi»
25 And needed not that any should testify of man: for he knew what was in man.
TH ER E was a man of the Pharisees, named Nicodemus, ' a ruler of the Jews:
24. Did not commil himself. The word translated commit here is the same as in ver.se 23 is translated believed. It means to put trust or confideiice in. Jesus did not put trust or reliance on them. He did not kiave himself in their hands. He acted cautiously and prudently. The proper time for him to die had not come, and he secured his own safety. The reason why he did not commit himself to tliem is, that he knew all men. He knew the inconstancy and fickleness of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe he would be if they should be moved to sedition and tumuh.
25. Should testify of man. Should give him the character of any man ir He knew what was in man. This he did because he had made all (ch. i. 3), and because he was God (ch. i. 1). There can be no higher evidence than tiiis that he was omniscient, and was therefore divine. To search the heart is the prerogative of (iod alone. Jer. xvii. 10. And as Jesus knew wha wa.^ in these disciples, and as it is ex pressly said that he knew what was in mati, that is, in all men, so it followa that he must be equal with Ciod. As he knows all. he is acciuainted with the /n/.fp pretensions and professions of livpocrites. None can deceive iiim. tie also knows the wants and desires of all iiis real friends. He hears tbeir groans, he sees their sighs, he counts their tears, and in the day of need will come to their relief
1. A mim of the Pharisees. A Pha risee. See Note, Matt. iii. 7. ^ Xiro demus, a ruler of the Jews. One of the Sanhedrim, or great council of the na tion. He is twice mentioned after thii
2 The same came to Jepus by we know that thou art a teache. night, and said unto him. Rabbi,; come from God; for • no man cai
as boinn; friendly to our Saviour; in the first instance as advocating his cause, and defending him against the unjust \ suspicion of the Jews (ch. vii. 50,) and \ in the second instance as one who came I to aid in cmbahning his body (cla. xix. 39). It will be recollected that the dceign oi Jolni in writing this gospel was 10 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.
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 farther instructed in private respecting his doctrine. It was not usual for a man of rank, pow-er, and riches, to come to inquire of Jesus in this manner. Yet we may learn that the most favorable opportunity for teaching such the nature of personal religion is when they are alone. Scarcely any man, ofanyrank, 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 w'ill hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul saj's (Gal. ii. 2), '' privatehf to them which are of reputation;^^ evincing his consummate prudence, and his profound knowledge of human nature. IT By night. It is not mentioned why he came by night. It might have been being a member of the sanhedrim he was engaged all the day. Or it may have been because the Lord Jesus was occapied all the day in teaching publicly and in working miracles, and 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 tjave been that he wa= afraid that if it were publicly known tliat he was disposed to favor the Lord Jesus, it mighl provoke more opposition against him, and endanger his life. As no bad mo tive is imputed to him, it is most in ac cordance with Christian charity to suppose that his motives were such as God would approve, especially as our Saviour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire tc find goodness in every man rather than be ever on the search for evil motives. See 1 Cor. xiii. 4 — 7. We may learn here, 1st. That our Saviour, though engaged during the day, did not refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life. 2d. That it is proper for men, even those of elevated rank, to inquire on the subject of religion. Nothing IS so important, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all limes they should seek, and especially in times of great religious excitement, they should make inquiry. At Jerusalem then was a lime of great solicitude. Many believed on Jesus. He wrought miracles, and preached, and many were converted. There was what would now be called a revival of religion, having all the features of s work of grace. At such a season it was proper then as it is now, that not only the poor but the rich and great, should inquire the path to life. And from the conversation of Nicodemus it is manifest that the inquiry had become general, whether Jesus was not the Messiah. If Eabbi. This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title doctor of divinity is now conferred. Our Saviour forbid his disciples to wear that title, though it was proper for Aim to do it, as being the great Teacher of mankind. It hterally signifies greet, and was given by Nicodemus doubtless because Jesus gave distinguished proofs that he came as a teacher from God. IT We know. I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees wiio entertained the same opinion about Jesus that -le did, and H
do these miracles that thou doest, except " God be with him.
came to be more fully confirmed in the belief. If 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 Je- Bus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in tlie Bible, it should be with a belief that he came from God, and was therelbre qualified and authorized to teach us the way of life. If These miracles. The miracles which he wrousht in the temple and at Jerusalem (ch. li. 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 com.es from God, because God would not work a miracle in attestation of a falsehood, or to encourage a fal.se teacher. If God gives a man power to work a miracle, ft is proof that He approves the teaching of that man, and the miracle is the proof or the credential that he came from God.
3. Verily, verily. Expressions of strong atrirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state to him one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner. Hut it should be remembered that Nicodcmus 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 any thing. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Noihing wa.s 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 bo indispensable to experience a ( hange of heart and of life. If Except a man. This is a universal form of expression designed to mclude all mankind. Of every man it is certain that unless he is born again he cannot see the 18* kingdom of God. It includes, therefore, men of every character, and rank, and nation, moral and immoral, rich and poor, in office and out ot 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 iiis own soul that great change called the neio birth, or regeneration. H Be born again. The word translated here again, means also from above, and is so rende.'-ed in the margin. It is evident, however, that Nicodemus understood it not as refer ring to a birth from above, for it he hao he would not have asked the question in verse 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 a^ain, or tKe second time. Our natural birth introduces us to light; is the commence, ment of life; throws us amidst the works of God, and is the beginning of our existence here. But it also introduces us to a world of sin. We early go astray. All men transgress. The miagination 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 I'oeth good, no not one. The carnal mind is enmity against G^od; and by nature we are dead in trespasses and sins. Gen. viii. 21. Ps. xiv. 2, 3; H. 5. Rom. i. 29 — 32; iii. 10 — 20; viii. 7. This sin exposes men to misery here and hereafter. To escape from this sin, to be happy in the world to come, it is necessary that man should be changed in his principles,_hi9 feelings, and his manner of life. This change, or the beginning of this new life, is called the new birth, or regeicration. It is so called because in many respects it has a striking analogy to the natural birth. It is the begininng ol spiritual life. It introduces us to ihe liilhi of the iroppel. It is the moment when wi: really begin to live to any pur
4 Nicodemus saith unto him, ITow can a man be born when he is 1 or, froti above.
Dose. 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 Deut. x. 1(3. Jer. iv. 4,.xxxi. 33. Eze. xi. 19; xxxvi. 25. Ps. li. 12. The change in the New Testament is elsewhere called the new creation (2 Cor. v. 17. Gal. vi. 15), and life from the dead, or a resurrection. Eph. ii. 1. John v. 21, 2t. ^Hecannot see. To see, here, is put evidently for enjoying; or he cannot be fitted for it, and partake of it. IT The kingdom of God. Either in this world, or in that which is to come, or heaven. See Note, Matt. iii. 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 affirmed 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 our Saviour contemplated by the new bir'h. And it becoines 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 changed.
4. How canammi, &LC. It may seem remarkable that Nicodemus understood our Saviour literaUy, when the expression to he horn again was in common use among the Jews to denote a change from Gentilism to Judaism by bt'C(Mning a proselyte by baptism. The word with them meant a change from the state of a heathen to that oT a Jew. But they never used it as applicible to a Jev\ oecause they supposed t lat by his birth
Can he enter the second time into his mother's womb, and he born'? 5 Jesus answered, Verily, verily,
he 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 oi every man, Ni codemus supposed that there was an absurdity in the doctrine, something that surpassed liis comprehension; and he therefore asked whether it was possible that Jesus could teach so absurd a doctrine — as he could conceive no other sense as applicable to a Jew — as that he should, when old, enter a second time into his mother's womb and be born. And we may learn from this: 1st. That prejudice leads us to misunderstand the plainest doctrines of religion. 2d. That things which are at first incomprehensible, or apparently absurd, may wher explained become clear. The doctrine of regeneration, so difficult to Nicodemus, is plain to a child that is born of the Spirit. 3d. Those in high rank in fife, and who are learned, are often most ignorant about the plainest matters of religion. It is often wonderful that they exhibit so httle acquaintance with the most simple subjects pertaining to the soul, and so much absurdity in their views. 4th. A doctrine is not to be rejected because the rich and the great do not believe or understand it. The doctrine of regeneration was no worse because Nicodemus did not comprehend it.
5. Be horn of water. By water here is evidently signified baptism. Thus the word is used Eph. v. 26. Titus iii. 5. Baptism was practised by the Jews in receiving a Gentile as a proselyte. It was practised by John among the Jews. And Jesus bore says that it is an ordinance of his religion, and the sign and seal of the renewing influences of hia Spirit. So he said (Mark xvi. 16), he that believeth a7id is baptized, shall be saved. It is clear from these places, and from the example of the apostles (Acts ii. 38, 41; viii. 12, 13. 36, 38; ix. IS; X. 47, 48; xvi. 15, 33; xviii. 8; xxii. 16. Gal. iii. 27), that they considered this ordinance as binding on all who professed to love the LorB Jesus. And though it perhaps cannot be said
( oay unto thee;, Except a man be ] flesh is flcsli: and that wliicii born of water " and of tl\e Spirit, * born of the Spirit is spirit he cannot enter into tiie kingdom of that none who arc not baptized can be •aved, yet Jesus meant undoubtedly to be understood a3 aflirmin^ tliat this wa.s to be the regular and uniform way of entering into his church; that this was the appropriate mode of making a profession of religion; and that a man who neglected this when tiie 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 every one not only to love the Saviour, but to make an acknowledgment of that love by being baptized and devoted 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 horn of the Spirit also. This was predicted of the Saviour that he should baptize with the Holy Ghost and with fire. Matt. iii. 11. By this is clearly intended that the heart must be changed by the agency of the Holy Ghost; that the love of sin must be abandoned; that man must repent of crime and turn to God; that he must renounce all his native evil propensities, and give himself to a life of prayer and holiness, of meekness, purity, and benevolence. This great change is in the Bcripturcs ascribed uniformlv to the Holy Spirit. Titus iii. 5. 1 'I'hess. i. 6. Rom. V..5.' 1 Pet. i. 22. T 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 in the world to come except in connexion with a change of heart, and by the prnjier expression of that change in the ordinances appointed by the Saviour, (i. That which i.i born of the flesh. To show the nrcrggilij of this change, our Saviour directs the attention of Nicodenuis to the natural condition of man. By that which in horn of the flash he evidently intends man as he is by njilure, in the circumslances of his natural birt I. Feriiaps also he alludes to
7 Marvel not that I said unto thee, Ye must be born ' ag^in.
8 The wind blowelh where it
the question asked by Nicodemus, whether a man could be born when he was old? Jesus tells him that if thii could be, it would not answer any va luable purpose. He would be still pos sessed of the same propensities and passions. Another change was therefore indispensable. ^ Js flc.ih. Partakes of the nature of the parent. Compare Gen. v. 3. As the parents are corrupt and sinful, so will be their descendants. See Job -xiv. 4. And as the parents are wholly corrupt by nature, so their children will be the same. The word flesh here is used to denote cor rupt, defilcfl, sinful. The flesh in the scriptures is often used to denote the sinful propensities and passions of our nature, as those projiensities are supposed to have their scat in the animal nature. " The works of the flesh are manifest, which are these: adultery, fornication, unclcanness, lasciviousness," &c. Gal. v. 19, 20. See also Eph. ii. 3. 1 Pet. iii. 21; ii. 18. 1 John ii. 16. Rom. viii. 5. If Is horn of the Spirit. Of the.Spirit of God. or by the agency of tlic Holy Ghost. If Is spirit. Is spiritual, like the spirit, that is, holy, pure. Here we learn: 1st. That all men are by nature sinful. 2d. That none are renewed hut by the Spirit of God. If man did the work himself, it would he still flesh, and impure. 3d. That the effect of the new birth is to make men holy. And, 4th. That no man can have evidence that he is born again who is not holy, and just in proportion as he becomes pure in his life will be the evidence that he Ls born of the Spirit.
7. Marvel not. Wonder not. It ia possible that Nicodemus in some way still expresst^d a doubt of the doctrine, and Jesus took occasion in a very striking manner to illustrate it.
8. The wind hloweth. See. Nicode, mus had ebiected to the doctrine because he did not uiidercttand hoN* ii could I.e. Jesus shows him that lie ought not to reiect it on that account, listelh, and thou bearest the sound 9 Nicodemus answered and said thereof, but canst not tell whence it unto him, How can these things coineth, and whither it goeth: so " be?
is every one that is born of the Spirit.
for he constantly believed things quite E8 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 chaiiges were produced by it, trees and clouds were moved, yet the wind is 7iot seen, nor do we know whence it conies, nor by what laws it is governed. So it is with the operations of the Spirit. We see the changes produced. Men just now sinful, become holy; the thoughtless become serious; the licentious become pure; the vicious, moral; the moral, religious; the prayerless, prayerful; the rebellious and obstinate, meek, and mild, and gentle. When we see such changes, we ought no more to doubt that they are produced by some cause, by some mighty agent, than when we see the trees moved, or the waters of the ocean piled on heaps, or feel the cooling effects of a summer's breeze. In those cases we attribute it to the whid, though we see it not, and though we do not understand its operations. We may learn hence: 1st. That the proper evidence of conversion is the effects on the life. 2d. That we are not too curiously to search for the cause or manner of the change. 3d. That God tias power over the most hardened sinner to change him, as he has power Dver the loftiest oak to bring it down by a sweeping blast. 4th. That there may be a great variety in the modes of the operation of the Spirit. As the luind 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 ot 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 listetJi. Where it tvills or pleases. ' So is every one, &.c. Every one that is born of the Spirit is, in some respects, like the effects of the wind. You see it not. you cannot discern its laws, but you see j7: effects, and you know there-
him. Art thou a master of Israel and knowest not these tbiiigs %
fore that it does exist and operate. Nicodemus' objection was, that he could not see this change, or perceive hovo it could be. Jesus tells him that he should not reject every doctrine which he could not understand- Neither could the wiiid be seen, but its effects were well known, and no one doubted the existence of the power of the agent. Compare Eccl. xi. 5.
9. How can these things be? Nico demus was still unwilling to admit the doctrine unless he understood it. And we have here an instance of a man of ranii stumbling at one of the plauiest 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 httle comprehend. And we may learn: 1st. I'hat men will often admit facts on other subjects, and be greatly perplexed by similar facts in religion. 2d. That no small part of men's difficulties are be cause they cannot understand how oi ■why a thing is. 3d. That men of rank and office are as likely to be perplexed by these things as those in the obscurest and humblest walks of life. 4th. That this is one reason why they so often reject the truths of the gosjiel. And, 5th. That this is a very u?itvise treatment of truth, and a way which they do not apply to other things. If the wind cools and refreshes me in Summer, it matters little how it is. If it prostrates the oak, or lashes the sea into foam; if it destroys my house or my grain, it matters little how it is done. And so ot the Spirit. If it renews my heart, humbles my pride, subdues my sin and comforts my soul, it is a matter ol httle importance hoxo it does all this Sufficient for us is U to know that it it done, and to taste the blessings which flow from the renewing and sanctilying grace of God.
10. A master of Israel. A teacher of Israel: the same word that in the sec ond verse is translated tenrher. As such a teacher, he ought to have understood testify that we have seen; and ye shall ye believe if I tell you of this doctrine. It was not new, but was clearly taught in the Old Testament. See particularly Ps. li. 10. If), 17. Eze. si. 19; xxxvi. 20. 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 olhces of religion, when they seek those offices for the sake of 'lase or reputation, it is no wonder that.hey are strangers to the plain truths of,he Bible. And there have been many, and there are still, who arc in the ministry, to whom the plainest doctrines of (he gospel are ob'^curc. No man can understand the Bible fully unless lie is a humble Christian, and the easiest way to comprehnnd the truths of rehgion 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, lohn vii. 17. Matt..\i. 25. Ps. viii. 2, compared with Matt. xxi. 16. If Of Israel. Of the Jews; of the Jewish nation.
11. We speak. Jesus here speaks in the plural number, including himself and those engaged with him in preachitig the gospel. Nicodemus had said (ver. 2.) " Hie know that ihon art," iVc. including himseli and those with whom he acted. Jesus in reply said, we who are engaged in spreading the new doctrines about which you have come to inquire, speak what we know. We do not deliver doctrines which we do not practically understand. This is a positive affirmation of Jesus, which he had a right to make about his new doctrine. He knew its truth; and those who came into his kingdom knew it also. We learn here: 1st. That the Pharisees taught doctrines which they did not practically understand. They taught much truth (Matt, xxiii. 2), but they were deplorably ignorant of the plainest matters in their practical application. 2d. Every minister of the gospel ought to be able to anpcal to his own experience, and soy tna: he knows th; truth which he is communicating to others. 3d. Every Sunday school teacher should be able to say, ' I know what I am communicating; I have experienced what is meant by the new birih, and the love of God, and the religion which I am teaching.' IT Testify. Bear witness to. If That we have seen. Jesus had seen by his omniscient eye all the operations of the Spirit on the heart. His ministers have seen its effects as we see the effects of the wind, and having seen men changed from sin to hohness, they are qualirted to bear witness to the truth and reality of the change. And every successful minister of the gospel thus becomes a witness of the saving power of the gospel. If Ye receive not. Ye Pharisees. Though we give evidence of truth, tho<igh miracles are wrought, and proof is given that this doctrine came from heaven, yet you reject it. 1' Our witness. Our testimony. The evidence which is furnished by miracle, and the saving power of the gospel. Men reject revelation though it is attested by the strongest evidence, and though it is constantly producing chang es in the hearts and lives ot men.
12. Jf I have told you. Things which occur on earth. Not sensual or worldly things, for Jesus had said nothing ot these. But he had told him of opera tions of the Spirit which had occurred on earth, who.se effects were visible, and which misiht be, therefore, believed. These were the plainest and most obvious of the doctrines of religion. If How shall ye hrlirvc. How will you believe. Is there anv probability that you will understand them? If llcavrnly things. Things pertaining to the goverimient of God, and his doings in the heavens, which are removed from human view, and which cannot be sulijected to human sight. The niore prof)uiid and inscrutable things pertaining to the redemption of men. — Learn hence, 1st. The height and depth of the doctrines of religion. There is much that we cannot yet undirstand. 2d. The obscurities of our minds; the fccbleness of >ur understandiUKs; the
13 And ° no man hath ascended
up to heaven, but ho that came down from heaven, even the Hon of raan which is in heaven.
corruption of our hearts, that the plainest doctrines of religion are so little understood by us. 3d. I'hcre is before us a vast immensity; there are pro- 'bund wonders of God's governn\ent, to be the study of the righteous, and to be seen and admired for ever and ever.
13. And no man hath ascended into heaven. No man, therefore, is qualified to sneak of heavenly things. Ver. 12. To speak of those things requires intimacy with them; demands that we have seen them; and as no one hath 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 been saved, for Enoch and Elijah had been borne there (Gen. v. 24. Compare Heb. xi. 5. 2 Kings ii. 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. IT But he that came down, &c. The Lord Jesus. He is represented as coming down, because, bein^ equal with God, he took upon himself our nature. John i. 14. Phil. ii. 6. 7. He is represented as seiit by the Father. John iii. 17, 34. Gal. iv. 4. 1 John iv. 9, 10. ^ The Son of man.— Called thus from his being a man; from his interest in man; and as e.\- pressive of his regard for man. It is a favorite title which the Lord Jesus gives to himself IT Which is in heaven. This is a very remarkable e.xpression. 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 es.rth. Our Saviour is frequently spoken of in this manner. Compare John vi. 62; xvii. 5. 2 Cor. viii. 9. As Jesus was in heaven; as his proper abode was there, he was fitted, to speak of heavenly things, and declare the w 11 of God to man. And we I
14 And '' as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up;
may learn, 1st. That the truth about the deep things of God is not to bo learned of men. No one has ascended there; and no infidel, or mere man, or prophet, is qualified of himself to speak of them. 2d. That all the light which we are to expect on those subjects is to be sought in the scriptures. It is only Jesus and his inspired apostles and evangelists, that can speak of those things. 3d. 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 him who has seen them — the Lord Jesus Christ. 4th. The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a nature far above the human, and is equal with the Father. Ch,
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 brazen serpent, recorded in Num. xxi. 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 tj/pe 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 all the moral maladies of our nature. — Ti Lifted up. Erected on a pole. Placed on High so that it might be seen by the people. TT The serpent. The image of a serpent made of brass. ^' hi the wilderness. Near the land of Edom. In the desert and desolaio country to the south of mount Hor Num. xxi 4. 11^ Even so. In a similar manner, and whh a similar design, lie here refers.
15 That whosoever" believeth in | 16 For* God so loved tlie world,
doubtless, to his death. Compare John xii. 32; viii. 28. The points of resemblance between his being lifted up, and that of the brazen serpent, seem to be these: 1st. In both cases, those who ore to be benefited can be aided in no other way. The bite of the serpent was deadly, and could be healed only by looking on the brazen serpent; and ein is deadly in its nature, and can be removed only by looking on the cross. 2d. The mode of their being hfted up. The brazen serpent was in the si^ht of the people. So Jesus was e.xalted from the earth; raised on a tree, or cross. 3d. 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. 4tli. The maimer of llic 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 Luke x.xiv. 26;.xxii. 42. IT The Son of man. The Messiah. 1.5. That whosoever. This shows the fulness and freeness of the gospel. All may come and be saved. IT Believeth in him. Whosoever puts confidence in him as able and willing to save. All who feel that they arc sinners; that they have no righteousness of their own, and arc wilhng to look to him as their only Saviour. IT Should not perish. They are in danger, by nature, of perishing— that is, ot sinking down to the pains of hell; of " being punished with everlastin/r destruction from the presence of the Lord, and from the glory of his power." 2 Thcss. i. 9. Ail who beUeve on Jesus, shall be saved front this condemnation, and be raised up to eternal life. And from this we learn, let. That there is salvation in no other. 2d. That salvation is here full, and free lor all who will come. 3d. That it is easy. What was more easy for a poor, Mfounded, dying Israc'lilc, bitten by a po'.Bonous serpent, than to look up to a brazen serpent?.So with the poor, bsi, dying sinner. And what more VKiIish, than for such a wounded, dying man to refuse to look on a remedy so easy and eHectual i So nothing is more foolish than for a lost and dying sinner, to refuse to look on God's onij Son, e.xaJ'ed on a cross, to die for the sins of men, and able to save, to the uttermost, all who come to God by
16. For Cod so loved. This does not mean that God approved the conduct of men, but had benevolent feelings towards them; was so earnestly drsirout 4>{ their happiness. God hates wickedness, but still desires the happiness of those who are sinhd. A parent may love his child, and desire his welfare, and yet be strongly opvosed to the conduct of that child. >V hen we approve the conduct of another, this is the love ol complacency; when we desire simply their happiness, tliis is the love of bene volcnce. H 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 John vi. 33; xvii. 21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances: 1st. All the world was in ruin, and e.xposed to the wrath of God. 2d. They were in a hopeless condition. 3d. God gave his Son. — Man had no claim on him. It was a gift — an undeserved gift. Ith. He gave him up to extreme sufferings — even the bitter pains of death on the cross. 5th. It was for all the world. He tasted " death for every man." Heb. ii. 9. Ho "died for ail." 2 Cor. v. l.'i. " He is the propitiation for the sins of the whole world." 1 John ii. 2. T That he gave. It was a free gift, unmerited. Man had no claim; and when there was no eye to pity, or arm to save, it p!ca.sed God to give his Son into the hands of men to die in their stead. Gal. i. 4. Rom. viii. 32. Luke.xxii. 19. It was the mere movement of liia love: the expression of his eternal compassion, and liis desire that sinners should not perish for ever. IT His only-brsottcn Son..See Note on John i. It. 'riiis is the Iiigh est expression of love of which wo ran conceive. A parent who shcu'd giv«
17 For " God sent not his Son inf) the world to condfinn the world; but that the world through liim might be sived.
18 He * that believeth on him is
up his only son to die — if this co aid, or might, be done — would show higlier ove than could be manifested in any other way. So it shows the depih of the love of God, that he was willing fo give his only Son into the hands ot sinful men, that he might be slain, and thus redeem them from eternal sor-
not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of
19 And this is the condemnation, that light ' is come into the world, c c.l.4,0-n.
17. To condemn the world. Not to iudse, or pronounce seii ^nce on mankind. God might have sent him justly for this. Man deserved condemnation, and it would have been right then to have pronounced it. But God was willing that there should be an offer of pardon, and the sentence of condemnation was delayed. Though Jesus did not come then to condemn mankind, yet the time is coining when he will return to judge the living and the dead. Acts.wii. 31. 2Cor. V. 10. Matt..\xv. 31— 46.
18. He that believeth. He that has confidence in him; relies on him; and trusts to his merits and promises for salvation. To believe on him, is lo feel and act according to truth; that is, to go as lost sinners, and act towards him as a Saviour from sins; relying on him, and looking to him 07ilt/ for salvation. See Notes on Mark xvi. 16. 1i Is not condemned. Because believing on him. God pardons sin, and delivers us from deserved punishment. Jesus died in our stead. He suffered for us. And by his sufferings God is satisfied; our sins are expiated; and it is corisistent for him to forgive. When a sinner, therefore, believes on Jesus, he trusts in hnn as having died in his place, and God having accepted the oflering v.hich Christ made in our stead, as being an equivalent for o7ir sufferings in hell, there is now no further condemnation. Rom. vii. 1. K He that believeth not. All who do not believe, whether the gospel has come to them or not. All men by nature. ^1 Is condemned already. By conscience; by law; and in the judgmeiu af God. God disapprov<;s of their character; and this feeUng of disapproba tion, and the expression of it, is the condemnation. There is no condemnation so terrible as this, that God disapproves our conduct, and will express his disapprobation. He will judge according to truth, and wo to that mdn whose conduct God cannot approve. If Be cause. 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 miUions of sinners who have never heard of him. But the meaning is this. There is but one way by which men can be freed from condemnation. All men without the gospel are condemned. — They who do not believe are still under this condemnation — not having embraced the only way by which they can be delivered from it. The verse may be thus paraphrased: ' All men are by nature condemned. There is but one way of being tree from this state — by believing on the Son of God. They who do not believe — remain in that state — are still condemned, for they have not em braced the only way in which they can be freed from it.' Nevertheless, those to whom the gospel comes, greatly heighten their gu'lt and condemnation by rejecting the offers of mercy, and trampling under foot the blood of the Son of God. Luke xii. 47. Malt. xi. 22. Heb.x. 29. Prov. i. 24— 30. And there are thousands going to eterniiy under this douft^e condemnation. 1st. Forposi live, open sin; and 2d. For rejecting God's mercy, and despising the gospel of his Son. This it is whicn will make the doom of sinners in Christian lands so terrible.
19. This is the co7idemnation. This is the cause of condemnation; or this ia the reason why men are punished ^ That light is come. Light often denotes instruction, teaching, doctrine, aa that by which we see clearly the path of duty. All the instruction that Goc
and men loved darkness rather than light, because their deeds were evil.
20 For every one that docth evil, hateth the light, neither * cometh to
eives us by conscience, reason, or reveration, may thus be called light. But this word is used peculiarly to denote the Messiah, or the Christ, who is often spoken ol as the light. See Isa. Ix. 1; ix. 2. Compare Miitt. iv. 16. Also Note on John i. 4. It was doubtless this light to which Jesus had particular reference here. ^ Men loved darkness. Darkness is the emblem of iniquity, error, superstition: whatever is opposite to truth and piety. Men arc 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 Fiiarisecs cloaked their crimes under the errors of their system; and amidst their false doctrines and superstitions, they attempted to convince 0 hers that they had great zeal for God. * Deeds. Works; actions.
20. That doth evil. Every wicked man. H Hateth the light. This is true of all wicked men. They choose to practise their deeds of wickedness in darkness. They arc afraid of the light because they could be easily delected. Hence most crimes arc committed in the night. So will] the sinner against God. He hitesthn go.spcl, for it condemns his conduct, and his conscience would trouble him if it were enlightened. IT His deeds should be reproved. 'I'o reprove here means not only to delect, or mak'- manifest, but also includes the idea of condemnation wli«?n they arc detected. The gospel woulrl niuki' his wickedness manifest, and his conscience would condemn him. We learn from this verse, Ist. That one design of the gospel is to reprove men. It convicts them of sin in Drder that it may alford consolation. 2d. That men by nature hate the gospel. No man who is a sinner loves it. And no man by nature is disposed to come to tt, anv more than an adulterer, or thief,
21 But he that doeth * truth comcth to the light, that his deeds may be made manifest that they are wrought ' in God.
is disposed to come to the daylight and do his deeds of wickedness there. 3d. The reason why the gospel is hated is that men are sinners. " Christ is hated because sin is loved." 4ih. The sinner must be convicted. If it be not in this world, it will be in the next. There is no escapcfor him; and the only way 10 avoid condemnation in the world to come, is to come humbly and acknowledge sin here, and seek for pardon.
21. He that doeth truth. He who does right; or, he that obeys the truth. Truth here is opposed to error and to evil. The sinner acts from falsehood and error. The good man acts according to truth. The sinner believes a lie — that God will not punish; or that there is no God; or that there is no eternity, or 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. If May be made manifest. May be made clear or plain; or that ii may be made plain that his deeds are wrought in God. He searches for truth and light that he may have evidence that his actions are right, 'i Wrought in God. That they are performed according to the will of God; or perhaps by the assistance of God. and are such as God will approve. The actions of good men are performed by the influ ence and aid of God. Phil. ii. 12. Ot 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, Isi. He docs truth. He loves it; seeks il; follows it. 2d. Hecomcs to the light. He docs not attempt to deceive hiin.scif or others. 3d. He is wiilin£i to know himselt', and aims to do it. He desires to know the true state of his heart before God. -Ith. An especial object of his etTorts i<, that his deeds niav be wroueht in God. Ifn
22 After these things came Jesus and liis disciples into the land of Judea; and there he tarried with them, and " baptized.
23 And John also was baptizing
desires to be a good man; to receive continual aid from God, and to perform Buch 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 ftie foundation of religion. Without it we cannot possibly be saved. And now it becomes every reader, as in the presence of God, and m view of the judgment-seat of Christ, solemnly to ask. himself w-hether he iias experienced this change? Whether he knows by e.xperience what it is to be born of that Spirit? If he does, he will be saved. If not, he is in the gall of bitterness, and in the bond of iniquity, and should give no sleep to his eyes till he has made his peace with God.
22. Land of Judea. I'he 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. John iv. 2.
23. In Enon. This place is probably in the plain of Jordan a little south of Belhshean, and in the tribes of Ephraim and Gad. It was situated on the west side of the Jordan. IT Near to Salim. Salim was a few miles west of Enon, and a little south of mount Hermon. These places are about twenty-five miles north of Bcihabara, where Jesus was baptized. ^ Because there u^s much water there. John's preaching attracted multitudes. It appears that they remained with him, probably many days In many parts of that country, pariicu larly in the hilly region near where John preached, it was difficult to find water to accommodate the necessity of the people, and perhaps also of the tamels, with which those from a d's-
. ance would come. To meet their ne-)es«!»ties, as well as for the purpose of in P^non, neai to Salim, * becnuse there was much water there; and - they came and were baptized:
24 For John •* was not yet cast into prison.
baptizing, he selected a spot that wa« well-watered, probably with springe and rivulets. Whether the ordinance of baptism was performed by immer sion, or in any other mode, the selec tion of a place well-watered was props' and necessary. The mention of the fact that there was much water there, and that John selected that as a conve nient place to perform his office as a baptizer, proves nothing in regard tc the mode in which the ordinance was administered — since he would naturally select such a place whatever was thr mode. Where numbers of people came together to remain any time, it was ne cessary to select such a place whaieve: was their employment. An encamp ment 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.
24. For Joh7i was not yet cast into prison. See Luke iii. 20. The mention of this shows that John was not imprisoned till some time after our Lord entered on his ministry. The design of John was to caH men to repentance, and 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 mdustrious 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 bv his Spirit, and takes the work into his ovm hands, and turns many to himself
?5 Then thcro arose?. question [ was with thee beyond Jrirdan, to between some of John's disciples whom thou " barest witness, beand tlie Jews, about purifying. i hold, the same baptizeth, and all *
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. ^ AtuI the Jews. Many manuscripts, and 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. H About purifyin<T. What the precise subject of this dispute was, we do not know. From what follows, it would seem 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 apphed to baptism, as it was an enibfem of repentance and purity, and thus used by the Jews, by John, and by Jesus. About this subject it seems that a dispute arose, and was carried to such a length that complaint was made to John. From this we may learn, 1st. That even in the time of Jesus, when the gospel began to be preached, there was wunessed, what has been ever since, unhappy disputings on the subject of religion. Even young converts may, by over-heated zeal und ignorance, fall into angry discussion. 2d. That such discussions are commonly about some tmimportant matter of religion, something which they may not yet he qualihed to understand, and which does not materially affect them if they could. 3d. That such disputes often are connected with a spirit of pro.selytism — with boasting of the superior excellence of the sect with which we are connected, or with whom we nave- been converted, and often with a desire tc persuade others to join with us. 4tli. That such a spirit is eminently wnproper 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 con- Bciences, and not a di'sire to proselyte them to our way of thitiking, or to ou ■ church. It may be added, that there is scarcely any thing which so certainly and eficctually arrests a revival of re ligion as such a disposition to dispute, and to make prosulytcs to particular modes of faith and of administering the ordinance of the gospel.
26. Came unto Johti. Came to him with their coinplaiiu — 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. Acknowledging him as their master and teacher. ^ That was with thee. Who was baptized by thee. Thou barest witness. See ch. i. 29 — 3.5. ^ All men come to him. This was the source of thcir'difiiculiy. It was, that Jesus was gaining popularity; that the peo. pic flocked to him: and 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. 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.
27. John answered. Sec. John did not enter into their feelings, or side 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. IT A man can receive nothins. <Scc. All success is from heaven. All m^ success was from God. All the success of Jesus is from God. A.»i success comes from \\w.'same source, we ought not to be envious. It is designed to answer the same enl, and bv whomsoever accomplished, the hand of God is in it, and we should rejoice. If Jesus and his disciple."' are successful, if all man can ' recrivo nothing, except it be given liiin from heaven.
28 Ye yourselves bevir me witness, that I said, " I am not the Christ, but that ' I am sent before
21) He tliat liath T'le bride ' is the bridegroom: but the friend ^ of the men flee to him, it is proof that God favors him, and you should rejoice.
28. Bear me ivilness. You remember that at first I told you I was not the Messiah. Matt. ill. John i. As he liad been U'it7ici's to Jesus, as he came for no other end but to point him out to tlie Jews, they ought not to suppose that John was his superior. And it was but reasonable to expect that he would be ' more successful than his forerunner. ' ' I came not to form a separate party, a peculiar sect, but to prepare the way that he might be more succes.sful, and; that the people might be ready for his I coming, and fitted lor the success which I he has actually met with. You should | rejoice, therefore, at that success, and j not envy it, for his success is the best! proof of the greatness of my word, and of its success also.'
29. He that hath the bride, &c. This is an illustration drawn from marriage. The bride belongs to her husband. So the church, the bride of the Messiah, belongs to him. It is to be expected, therefore, and desired that the people should flock to him. ^ But the friend of the bridegroom. He whose office it is to attend him on the marriage occasion. This was commonly the nearest friend, and was a high honor. If Rejoiceth greatly. Esteems himself highly honored by the proof of friendship, and rejoices in it. If The bridegroom' s voice. His commands, requests, or conversation. If This my joy. &c. ' I sustain to the Messiaii the relation which a groom'sman does to the groom. The chief honoi and the chief joy is not mine, but '.is. It is to be expected, therefore, that the people will come to him, and that his success will be great.'. The lelalion of Christ to the church is often compared with the marriage relation, denoting the tenderness of the union, \nA his great love for his people. Com-
bridegroom, whicli standeth and heareth him, rejoiceth greatly because of the bridegroom's voice. This my joy therefore is fulfilled.
31 He that cometh from above, ' is above all: he-*^ that i,> of the earth,
30. He must incrtase. His authority and influence among the people must grow. His doctrine shall continue to spread till it extends through all the earth. ^ I must decrease. The purpose ot my ministry is to point men to him. When that is done, my work must cease. 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;he 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, and none so highly honored as those who are permitted to stand near the Son of God, to hear his voice, and to lead perishing men to his cross. Comp. Dan. xii. 3.
31. He that cometh from above. The Messiah, represented as coming down from heaven. See ver. 13; ch. vi. 33; viii. 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 httle conse quence. ^ Is above all. In nature, rank and authority. Is superior to all prophets (Heb. i. i, 2); to all angels (Heb. i. 4 — 14), aud is over all the universe as its sovereign Lord. Rom. Lk. 5. Eph. i. 21, 22. Col. i. 15—19. 1 Cor. xv. 25. If 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. Jesus had a nature superior to man, ansl
is earthly, and speaketh of the earth: he that coineth from heaven, is above all.
32 And what he hath seen and heard, that he testificth; and no ' man r?c«lveth his testimony.
33 He that hath received his testimony hath * set to his seal that ^od is true.
ouslit therefore to be exalted above all. IT its earthly. Is human. Is inferior to him who comes from heaven, rartakes of his orisin, which is inferior and corrupt, ^i Speaketh of the earth. His teaching is inferior to that of liirn who comes from heaven. It is comparatively obecure and imperfect, not full and clear, like the teaching of him who is from above. This was the cat^e with all the prophets, and even with John the Baptist.
32. And what he hath seen, &.c. See ver. 11. ^ No man receiveth his testinwny. The words no man are here to be understood in the sense of fe\o. Though his doctrine is pure, plain, sublime, yet few comparatively received it in faith. Though multitudes came to him, drawn by various motives (John vi. 26), yelfew became his real disciples. Matt. x.wi. 50; vii. 22. ^ His testimony. His doctrine. The truth to which he bears witness as having seen and known it (ver. 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.
33. He that hath nceivedhis testimony. Hath received and fully believed his doctrine. Hath yielded his heart to its influence. H Hath set to his seal. 'I'o seal an instrument is to make it sure; to acknowledge it as mirs; and to pledge j our veracity that it is true and binding, j as when a man seals a bond, a deed, or i a will. Believing a doctrine, therefore, in the heart, is expressed by sealin<j 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 thai it is the truth of (Jod. IT God is true. Is failhtui, is the author of the systetn of doctrines, and will fulfil nil thai he has promised. We learn
[ 34 For * he whom God nath j sent, speaketh the words of God for God giveth. not the Spirit by I measure '' unln him.
35 Tiie Father loveth the Son, • and hath given all things into hi(» hand.
36 He ^ that belicveth on the Son hath everlasting life: and he that
here: 1st. That to be a believer is something more than to hold a mere speculative belief of the truth. 2d. Tha< to be a believer is to pledge ourselves foi the truth, to seal it a.-i our own, to adop< it, and choose it, and solemnly assent to it, as a man does to an instrument of writing that is to convey his projierty, or that is to dispose of it when he dies. 3d. 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, bee Notes on Isa. xliii. 10. 4ih. It is a solemn act to become a Christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and alone is able to save. 5th. The man that does not do this, that is not willing to pledge his belief that God is true, sets to his seal that God is a liar and unworthy of con fidcnce. 1 John v. 10.
31. Whom God hath sent. The Messiah, 'a Speaketh the words of God. The truth, or commands of God. ' The Spirit. The Spirit of God. Though Jesus w.as God as well a.s man, yet as Mediator God anointed him, or endowed him with the influence of his Spirit, so as to be completely qualified for hia great work. ^ By measure. Not in a small degree, but fully, completely. The prophets were inspired on parttcu lar occasions to deliver special messages. The Messiah wvls continually filled with the Spirit of God. " The Spirit dsvelt in ii,m not as a vessel, but as in a fountain, as in a bottomless ocean."— (Henry.)
35. Loveth the Son. Loves him eminently, above all iho. prophets and other messengers of God. ^ Hath civrn all things See Note,.Matt, xxviii. 18.
believelh not the Son shall not see 1 that Jesus made and baptized * more life; but the wrath " of God abidcth disciples than John,
HEN therefore the Lord knew how the Pharisees had heard
Irom spiritual death, and which shall result in eternal life in heaven. Piety here is the same that it will be there, except it will be expanded, matured, purified, made more glorious. It is here life begun — the first breathings and panlingsof the soul for immortality — yet it is life, though at first feeble and faint, which is eternal in its nature, and which shall be matured in the full and perfect bliss of heaven. The Christian here has a foretaste of the world of glory, and enjoys the same Jciiid of felicity, though not the same degree, that he will there. IT Shall not see life..Shall neither enjoy true life or happiness here nor in the world to come. Shall never enter heaven. IT The wrath of God. The inger of God for sin. His opposition to tin, and its terrible effects in this world and the next. If Abideth on him. This implies that he is nov; under the wrath of God, or under condemnation. It implies also, that it will continue to remain on him. It will abide or dwell there as its appropriate habitation. As there is no way of escaping the wrath of God but by the Lord Jesus Christ, so those who will not believe must go to eternity as they are, and bear alone and unpitied all that God may choose to inflict as the expressioB of hts sense of sin. Such is the miserable condition of the sinner! Yet thousands choose to remain in this state, and to encounter aloiie all that is terrible in the wrath of Almighty God, rather than to come to Jesus, who has borne their sins in his own body on the tree, and who is willing to bless them with the peace, and purity, and joy of immortal fife.
1. The Lord hnew. When Jesus knew. 1^ How the Pharisees had heard. The Pharisees here seem to denote either the members of the sanhedrim, or those who were in authority. They cLunied the authority to regulate the
2 (Though Jesus himself baptized not, but his disciples,)
3 He left Judea, and departed again into Galilee.
4 And he must needs ' go through Samaria.
rites and ceremonies of religion, and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John to know by what authority he had intro duced s'uch a rite into the rehgion of the people. See Note, ch. i. 25. IT 3Iore disciples than John. Though many of the Pharisees came to his baptism, (Matt, iii.), yet those who were in authority were displeased with the success of John. John i. 25. The reasons of this were probably the severity and justness of his reproofs (Matt. iii. 7), and the fact that he drew many after him, and thus weakened their authority and influence. As they were displeased with John so they were with Jesus, who was doing the same thing on a larger scale, not only making disciples, but baptizing also without their authority, and drawing away the people aftei
2. Though Jesus himself baptized not. The reason wliy Jesus did not baptize was, probably because iihe had baptized it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honored who had been baptized by him. Compare 1 Cor. i. 17.
3. He left Judea. The envy and malice of the Pharisees he might have known were growing so rapidly as to endanger his life. As his time to die had not yet come, he retired to GaUlee, a country farther from Jerusalem and much less under their control than Judea. See?vlark ii. 22. Luke iii. 1. Though Jesus feared not death, and did not shrink from suffering, yet he did not needlessly throw himself into danger, or provoke opposition. Ho could do as much good in GaUlee probably as in Judea, and he therefore withdrew himself from immedir,-te danger.
5 Then ( ometli he to a city of Samaria, which is called Sychar, lear to the parcel of ^ound that facoh gave " to his son Joseph.
G Now Jacob's well was there. Fesus therefore, being wearied with kis journey, sat tlius on the well: and it was about the sixth houi.
naria. Samaria was between Judca ind Galilee. Tlic direct and usual waywas to pass through Samaria. Sometimes, however, the Jews took a circuitous route on the east side of the Jordan. See Nolo, Malt, ii, 22.
5. Sychar. This city stood about fifteen miles south of the tiiy called Samaria, between mount Ebal and mount Gerizim. It was one of ilie oldest cities of Palestine, and was formerly known by the name of Shcclttm. or Sichem. Gen. xxxiii. 18; xii. ti. The city was in the tribe of Ephraim. Josh. x.\i. 21. It was at this place that Joshua assembled the people before his death, and here they renewed their covenant with \he Lord. Josh..\xiv. After the death of Gideon it became a place of idolatrous worship, the people worshipping Baalberith. Judges ix. 4r). It was destroyed by Abimelech, who beat down the city and sowed it with.salt. Judges Lx. 4:). It was afterwards rebuilt, and became the residence of Jeroboam, the king of Israel. 1 Kings xii. 2.5. It was called by the Romans Flavia Ncapolig, and this has been corrupted bv the Arabs into Naplous, its present name. It is still a considerable plac-e, and its site is remarkably pleasant and productive. If The parcel of prouTid. The piece of ground; or the land, &-c. IT That Jacol) s^ave, &-C. Jacob bought one piece of ground near to Shalem. a city of Sho(;hein, of the ciiildren of Ilarnor, tile father of Shcchcm, for an hundred nieces of silver. Gen. xxxiii. 19. In this place the bones of Joseph were auried when they.were brought up from Egypt. Josh. xxiv. 32. He also gave •o Jo.scph an additional piece of ground which he took from the hand of the Amorite by his own valor, ' with his 6 word and his bow,' as a portion ai)ove ihat which was given to hi-s brCthren. (Jen. xlviii. 22. I'ossihly these pieces af grouiul lay near together, and were a part of the homestead of Ja;ob. The
7 There cometh a woman of Samaria to draw water. Jesus saith unto her. Give me to drink.
8 (For his disciples were gone away unto the city to buy meat.)
9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of
well was "near" to this. There ia now, the Rev. E. Smith mentioned to me in conversation, a place near this well called Shalem.
6. Jacob's well. This is not mentioned in the Old Testament. It was called Jacob's well probably either because it was handed down by tradition that he dug it, or because it was near to a large stone, which lias a hole in the centre largo enough to admit a man. It is at the foot of mount Gerizim, and has a plain on the east. ^ Sat thus. Jesus was weary, and being thus weary, sat down on the well. '1 he word translated
7. Of Samaria. Not of the city of Samaria, for this was at a distance of fifteen miles, but a woman who was a Samaritan, and doubtless from the city of Sychar. ^ Give mc to drink. This was in the heat of the day. and when Jesus was weary with his journey. The request wa.s al.-<o made that it might give him occasion to discourse with her on the subject o( religion, and in this instance wc have a specimen of the remarkably liajipy manner in wliich Jesus could lead on a conversation so as to introduce the."iubject of religion.
nie, which am a woman of Samaria ] — for the Jews have no dealings " with the Samaritans.
her, If tliou knewest the gift * of God, and who it is that saith to tliee, Give me to drink; thou wouldesthave asked of him, and he would have given thee living ' water.
9. No dealings leilh the Samaritans. For an account of the.Samaritans, and of the differences between them and the Jews, see Note, Matt. x. 5.
10. The gift of God. The word gift here denotes favor. It may refer to Jesus himself as the gift of God to the world, given to save men from death (eh. iii. 16), or it may refer to the op- "portuiuty then afforded her of seeking salvation. If thou knewest how favorable an opportunity God now gives thee to gain a knowledge of himself, &c. ^ And who it is, &c. If thou knewest tliat the Messiah was speaking. If Living water. The Jews used the expression living ivater to denote springs, or fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. See ver. 14. This was one of the many instances in which Jesus took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did. But by studying his example and manner, we may learn always to do it. One way to acquire the art is to have the mind full of the subject, to make religion our first and main thing, to carry it with us into all employments and into all society, to look upon every thing in a religious light, and out of the abundance of the heart the mouth will speak.
11. Hast nothing to draw with. It seems that there were no means of drawing water affixed to the well as with ns. Probably each one took a pail or pitcher and a cord for the purpose. In travelling this was indispensable. The woman seeing that Jesus had no means of drawing water, and not yet understanding his design, naturally inquired
11 The woman sail.i unto him. Sir, thou hast nothing Id draw with, arul the well is deep: Irom whence then hast thou that living water ]
12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle ]
whence he could obtain the water. H The well is deep. It t!ie same one that is there now, it was about an hundred feet deep.
12. Art thou greater. Art thou wiser or better able to find water than Jacob was. It seems that she supposed he meant that he could direct her to some living spring, or to some better well in that region, and that this implied more knowledge or skill than Jacob had. To find water, and to furnish a good v/ell, was doubtless considered a matter of signal skill and success. It was a subject of great imp:)rtance in that region. This shows how ready siimers are to misunderstand the words of Christ, and to pervert the doctrines of religion. If she had had any proper anxiety about
I her soul, she would at least have sms- I pected that he meant to direct her I thoughts to spiritual objects. ^ Our ' father Jacob. The Samaritans were composed partly of the remnant of the ten tribes, and partly of people sent from Chaldea. Still they considered themselves descendants of Jacob. IT Which gave us. This was doubtless the tradition, though there is no evidence that it was true. If And dranh thereof, &c. This was added in commendation of the water of the well. A well from which Jacob and his sons and cattle had drunk must be pure, and wholesome, and honored, and quite as valuable as any that Jesus could furnish. Men hke to commend that which their ancestors used, as superior to any thing else. The world over, people love to speak of that which their ancestors have done, become ibnd of titles and honors that have bten handed down, even if it is nothinj; better than existed here, because Jacob's cattle had drunk of the water.
her, AVhosoover drinkfth of tliis well of water spiinging up into water shall thirst ajrain: everlastiivor life.
14 But • whosoever drinketh of 15 The woman sailh unto him, the water that I shall give * Jiim, Sir, give nie this water, that I tnirst shall never thirst: but the water that not, neitiier come hither to draw.
1<) Jesus saith unto her, Go, call thy husband, and come hither.
I shall give him shall be in him ' a
chat he was greater than Jacob, but he ravij her an answer!iv which she nii£;ht infer that he was. Ifc did not despise or undervalue Jacob or his i^ifts. But however great niiglit hi? the value of that well, tlic water could not altogether remove thirst.
14. The wafer that I shall ffive him. Jesus here refers without doubt to his teachinc;., his f^racc, iiis npirit, and the benehts which come into the soul that embraces his gospel. It is a striking image, and especially in eastern countries where there are vast deserts and often a great want of water. The soul by nature is like such a desert, or like a traveller wandering through such a desert. It is thirsting for happiness, and seeking it every where, and finds it not. It looks in all directions, tries all objects, but in vain. Nothing meets its desires. Though a sinner seeks for joy in wealth and pleasures, yet he is not satisfied. He still thirsts for more, and seeks still for happiness in some new enjoyment. To such a svcarv and unsaiisiicd sinner the grace of Clir-ist is an cold icalers to a thirsty xoid. H Shall ni-ver (hirst. He shall bo satisfied with this; and will not have a sense of want, a distressing feeling that it is not adapted!o him. He who drinks this will not wish to seek for happiness in oilier objects. Satisfied with the grace of Christ, he will not desire the pleasures Bnd amusements of this world. And this will be for ever — in this world and the world to come, ^lliosoever drinketh of this; all who partake of the gospel shall be for ever satisfied with its pure and rich joys. ^ Shall he in him. The grace ol Christ shall he in his heart; or the principles of reiifjion shall BJiide with him. 1i A trrll of water. 'i'here shall he a constant supply, an unfading fountain; or religion shall live constantly with him. 1^ Spriiisin^ up. This is a beautiful iuia^e. Ii shall l)ul)- ble or spring up like a tonntain. It is not like a stasnant pool; int like a deep well, but like an ever-living fountain that plays at all sea.sons of the year, in heat and cold, and in all external circumstances of weather, whether foul or fair, wet or dry. So religion always lives; and amidst all changes of external circumstances — in heat anc cold, hunger and thirst, prosperity and aflliction, life, persecution, contempt, or death, it still lives on, and refreshes and cheers the soul. IT J nto everlasting lift. It is not temporary like the supply ol the natural wants. It is not changing in its nature. It ii not like a natural fountain or sprin? of water, to play awhile and then die away, as all natural springs will at the end of the world. It is eternal in its nature and supply, and will continue to live on for ever. We may learn here: Ist. That the Christian has a never-tailing source of consolation adapted to all times and circumstances. 2d. That religion has its se.it in the heart, and that it should constantly live there. '^A. That it sheds its blessings on a world of sin, and is manifest by a continual life of pietv, like a constant bubbling spring. 4tli. That its end is everlasting life. It will cnniinue tor ever; and whosoever dri7ik» of this shall never thirst, but his piety shall i>e in his heart a pure fountain springing up to everlasting life.
1'). The woman laid, &.c. It may seem strange that the woman did not yet understand him; but it shows how slow sinners are to understand the doc
' ceeded to.show her that he wa.-* ac <luaintod with her life, and with her sins.
1 His object, here, was to lead her to consider her own state -"xA sinfulness —
17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:
18 VoT thou hast had five husbands; and he whom thou now hast
her life, though a stranger to her, he convinced her that he was qualified to teach her the way to heaven, and thus prepared her to admit that he was the Messiah. (Ver. 29.)
17. / have no husband. This was said evidently to evade the subject. Perhaps she feared that if she came there with the man that she lived with, the truth might be exposed. It is not improbable that by this time she began to suspect that Jesus was a prophet. IT Hast well said. Hast said the truth.
18. Hast had jive husba7ids. Who tiave either died; or who, on account of your improper conduct, have divorced you; or whom you have left improperly, without legal divorce. Either of these might have been the case. IT Is not thy husband. You are not lawfully married to him. Either she might have left a former husband without divorce, and thus her marriage with this man was unlawful, or she was living with him without the form of marriage, in open guiU.
19. A prophet. One sent from God, and who understood her life. The word here does not denote one who foretells future events, but one who k7iew her heart and life, and who must therefore be born from God. She did not yet suppose him to be the Messiah. (Ver. 25.) Believing him now to be a man sent from God, she proposed to him a question respecting the proper place of worship. This question had been long disputed between the Samaritans and the Jews. She submitted it to him because she thought he could settle the question, and perhaps because she wished to divert the conversation from the unpleasant topic respecting her husbands. The conversation about her manner of life was a very unpleasant topic to her — as it is always unpleasant to sinners to talk about their lives, and the necessity of religion — and she was glad to tur7i the tonversation to something else. No- hing is more common than for sinners is not Ihy husband: in that saidst thou truly.
19 The woman saith unto him, Sir, I perceive " that thou art a prophet.
20 Our fathers worshipped in
to change the conversation when it be gins to bear too hard upon their consciences; and no way of doing it is more common than to direct it to some speculative inquiry having soTne sort of co7inexion with religion, as if to show that they are willing to talk about religion, and do not wish to appear to be opposed to it. Sinners do not love di rect rehgious conversation, but many are too well-bred to refuse to talk entirely about it. Yet they choose to converse about some speculative matter, or something pertaining to the mere externals of religion, rather than the salvation of their own souls. So sinners often now change the conversation to some inquiry about a preacher, or about some doctrine, or about building or repairing a place of worship, or about a sabbatn school, in order to seem to talk about religion, and yet to evade close and faithful appeals to their own consciences. 20. Our fathers. The Samaritans; perhaps also meaning to intimate that the patriarchs had done it also. Sefl Gen. xii. 6; xxxiii. 20. If Worshipped. Had a place of worship. ^/« this moun tain. Mount Gerixim, but a Uttle way from Sychar. On this mountain they had built a temple somewhat similar to the one in Jerusalem. This was one of the main subjects of controversy between them and the Jews. The old Samaritan Pentateuch, or five books of Moses, has the word Gerizim instead oi Ebal, in Deut. xxvii. 4. On this account, as well as because the patriarchs are mentioned as having worshipped in Shechem, they supposed that that was the proper place on which to erect the temple. ^ Ye say. Ye Jews. ^ In Jerusalem. The place where the temple was built. This was built in accordance with the promise and command of God. Deut. xii. 5, 11. In building this, David and Solomon were under the divine direction. 2 Sam. viL 2, 3, 13. 1 Kings v. 5, 12; viii. 15—22. As it was contemplated in the law of I\Ioses that there sliould be but cne
this iiiounlain; " and ye say, that in Jerusalem * is the place where men ought to worship.
21 Jesus saith unto her, Woman, believe me, the hour cometh, when ■ ye shall neitiicr in this mountain,
place lo ofl'er sacrifice and to hold the ijreat feasts, so it followed that the Samarilans were in error in supposing that iheir temple was the place. According- Iv, our Saviour decided in favour of the Jowa, yet in such a manner as to show the woman that the question was of much less consequence than (key supposed it 10 be.
21. Believe me. As she had professed to believe that he was a prophet, it was ri^ht lo require her to put faitii in what Tic was about to utter. It al.so shows the importance of what he was '»bo it to say. U The hour cometh. The time is coming, or is near. ^ JVhen neither in this mountain. Sec. Ililhcrlo tiie puiilic solemn worship of God has been confined to one place. It has been a matter of dispute whether that place should be Jerusalem or mount Gerizim. That controversy is to be of much less importance than you have supposed. The old dispensation is about to pass away. The peculiar rites of the Jews are to cease. Tiic worship of God, so long confined to a single place, is soon to be observed every where, and with as nmch acceptance in one place as in another. He docs not eay tliat there would be no worship of God in that place, or in Jerusalem, but tiiat the worship of God would not be confined there. He would be worshippea in other jilaces as well as there.