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tnings, and ye believe not, how shall ye believe if I tell you of heavenly things?

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

change is necessary, he here speaks of as a very obvious one-one that every man might be expected to admit as a first principle. || Heavenly things. These are things pertaining to heaven, above the reach of men, and consequently attended with difficulty to persons on earth, and needing revelation and explanation. The term heavenly then means elevated, difficult, beyond the ordinary range of men's thoughts. The Saviour thus intimated to Nicodemus, that he was about to introduce sublimer topics, and that he had instructions of a more elevated and difficult character to communicate. But, if Nicodemus could not receive those obvious truths which he had just declared, the heavenly themes on which he wished to expatiate, would be entirely beyond his reach.

13. Respecting these more elevated topics, no one but Jesus himself, the Messiah, whose abode had been in heaven, and who was therefore intimately acquainted with God's designs, was adequate to give instruction. No man huth ascended up to heaven. By referring to Deut. 30: 11-14, it will appear that subjects which were involved in difficulty were spoken of as being afar off, in heaven, out of human sight; so that before a person could give instruction respecting them, he must ascend to heaven and acquire information. Compare, also, Prov. 30: 4. To ascend up to heaven, then, means, to possess superior knowledge, and to be able to give instruction on subjects encompassed with difficulty; to be able to teach respecting heavenly, sublime topics. The Son of man. See 1: 51. Which is in heaven. The word here rendered is has also the signifi

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

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

cation of a past tense, and should here be translated has been; He who has been in heaven, but who has now come down from heaven, he it is, and he only, that is adequate to instruct on the more elevated topics yet to be developed in the Messiah's ligion.

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The Saviour then proceeded, as appears by the following verses, to unfold several of the great truths of his religion.

14. As Moses lifted up; raised on high. See Num. 21: 6-9. || So must the Son of man be lifted up. By referring to 8: 28. 12: 32, 34, it will be seen that this expression was afterwards used by our Lord with reference to his death, and that it was so understood by the people. To his death our Lord, doubtless, referred in speaking to Nicodemus. But the language was such, and the allusion to the brazen serpent such, that perhaps Nicodemus would draw from this remark only the sentiment that the Messiah would be set forth as a means of spiritual benefit, and as the object in which men should place their confidence. Still, even if the thought of being lifted up in a suffering and dying condition, as the Saviour of men, was not at once apprehended by Nicodemus, the terms employed were such as would inevitably give a new turn to the thoughts of Nicodemus, and would insensibly prepare him for the fuller disclosures which were afterwards to be made. Thus the thought of the Messiah's suffering and dying for the benefit of men was, at least obscurely, held up before Nicodemus

15. There was a striking resem blance between the occasion for the elevating of the brazen serpent, the

16 For God so loved the believeth not, is condemned al world, that he gave his only-be- ready, because he hath not begotten Son, that whosoever believed in the name of the onlylieveth in him, should not perish, begotten Son of God. but have everlasting life.

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

18 He that believeth on him, is not condemned: but he that

result of its being elevated, the disposition necessary on the part of the distressed Israelites to receive the benefit proposed, and the occasion for the Messiah's being crucified, the result of his being crucified, the disposition necessary in order to receive the benefit proposed. The world was regarded as being in a sinful and miserable condition; eternal life was to result from the Messiah's sufferings; believing in the Messiah was required in order to enjoy the bless.ngs which he came to bestow. In addition to these thoughts, the Messiah's blessings were not to be restricted to one people; they were to be enjoyed by all, whether Jews or Gentiles, who should believe in him. Thus the Saviour led Nicodemus to the view of a spiritual salvation, to be enjoyed, not in consequence of any national distinctions, but in connection with trusting in him as the only appointed medium of eternal life.

16. So loved; so great was the compassion. The world; not merely the Jewish nation, but the human race. This thought it was necessary to present with great clearness before the mind of Nicodemus. For the

Jews cherished the opinion that the Messiah would inflict miseries on all other nations, and that the only way in which other nations would be blessed, would be by their becoming Jews. | His only-begotten Son. This phrase is used as expressing the unspeakable dignity of the Saviour (see on 1: 14) and the unspeakable affection of God for him. Such dignity and such affec

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

20 For every one that doeth evil hateth the light, neither tion show how unspeakable was the compassion of God for a guilty world.

What disclosures were now opening on the mind of Nicodemus! How different the design of God in sending the Messiah from what he had been in the habit of supposing! What a different reign from what he had been anticipating !

17. To condemn the world. The Jews supposed that great miseries would be inflicted on the Gentile world by the Messiah. On the contrary, the design of God in respect to the human race was of a most bene volent character, having regard to their salvation.

18. He that believeth, &c. Faith in the Messiah as the unspeakably glorious Son of God, is the great requisite for enjoying his blessings. It is not the fact of being a Jew, that secures salvation; but it is the fact of believing in the Messiah, and obeying him. Declining to receive the Messiah in an obedient spirit- this will expose to condemnation both Gentiles and Jews. Thus, inward piety was enforced as necessary; a spirit of love, trust, and obedience.

19. The condemnation; the cause of condemnation. || Light is come, &c.; true knowledge of God, which has been imparted by the Messiah, as the Teacher and the Saviour. They loved darkness, &c. They loved their ignorance and sinfulness, rather than the true knowledge and holiness which the Messiah's religion proposes,

20. Hateth the light. The term light

cometh to the light, lest his | deeds may be made manifest, deeds should be reproved.

that they are wrought in God.

22 After these things, came Jesus and his disciples into the of being in the wrong, and they prefer to keep aloof from an examination by this standard; therefore they come into condemnation; just as a sick man, who should love his disease, would not desire a remedy. His disease, however, much as he might love it, would still be preying on his constitution, and would lead to death. So a sin

21 But he that doeth truth, cometh to the light, that his is applied to any thing which brings out to view what was before concealed. The religion of the Messiah clearly and fully exposes the deformity of sin. And to this religion may be applied the general principle, that wicked men hate exposure, and will oppose whatever brings out to public view the evil of their conduct. Should be reproved; detected, ex-ful disposition rejects the gospel, and posed.

21. He that doeth truth, &c. The word truth is here the opposite of evil in the preceding verse, and signifies true uprightness, both towards God and towards men. A man who is conscious of uprightness does not dread examination; he rather seeks the opportunity of comparing his character and conduct with the test which a true knowledge of God's will furnishes. That his deeds may be made manifest. Such a man does not seek concealment and dread detection, like the man who practises evil. He rather desires that his actions may be viewed in the light of divine truth; not that he may boast of them, but that they may be compared with the true standard. For he has a consciousness of integrity, and wishes that all his actions may be perfectly right, and that he may know that they are right. That they are wrought in God. The preposition here translated in, has in this place the meaning, in conformity to, in accordance with the will of. Then we have the idea, that they are done in conformity to God's will and have his approbation. The religion of Jesus is a system of moral light and truth, furnishing a correct judgment of men's characters and actions. To this perfect standard of uprightness a truly good man will gladly come, that he may know whether his actions are right. But this perfect standard which condemns what is wrong, is disliked by those who are conscious

incurs eternal death; and for this, it is not the gospel, but the man himself who slights the gospel, that is culpable.

SUGGESTIONS. 1. Have we experienced such a change in our dispositions towards God, that we are radically different from what we once were? Have we now towards God a spirit of filial love, reverence, and obedience? v. 3.

2. Verses 14-18 bring to view so clearly our state of condemnation on account of sin- the method which God has proposed for our recovery. the ample provisions of that method

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-the requisites for enjoying the blessings provided—the unutterable bliss of those who shall enjoy these blessings and the unutterable woe of those who shall fail to obtain them,― that these verses ought to be indelibly imprinted on our memories, and pondered with the most devout attention. O! who of us will fail of eternal life, after reading these blessed words of the Lord Jesus! Will we neglect the great salvation?

3. If we dislike the religion of the Bible, the difficulty lies in our own hearts; we are under the influence of sin. v. 20. One great reason why any men are infidels is, the fact, that the religion of the Bible is so holy, and runs so entirely counter to their inclinations.

22. Land of Judea. The preceding conversation occurred in the city of

land of Judea; and there he tarried with them, and baptized.

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

Jerusalem. Compare 2: 23. Jesus now went into the country parts of Judea. || Baptized. It may be well to observe, that this is the first distinct notice of Jesus's having baptized He baptized, however, not personally, but by means of his disciples. See 4: 2.

24 For John was not yet cast into prison.

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

26 And they came unto John,

clear intimation that more than a few drops of water were necessary for this ordinance. It has indeed been said, that John selected a part of the country where there were many streams, in order that the people and their animals might have an adequate supply of water for drinking and 23. John also was baptizing. John's washing; but not a hint of this is labors had reference to the Messiah, given by the evangelist. On the as introducing him to the people, and contrary, both before and after these cooperating with him. Hence John words, baptism is mentioned; and could continue his work even after the thought almost necessarily arises Jesus had begun to collect disciples, in a reader's mind, that this place as he would prepare for the Mes- was selected with reference to its siah those whom he himself should suitableness for baptizing. As to the baptize. There was entire harmony proper meaning of the phrase transbetween John and Jesus; and the lated much water, a careful examinalabors and the office of John blended tion of other passages in which it ocwith those of the Messiah, and were curs, clearly shows that it conveys consummated in him and by him, just the idea of abundant water, or an as the morning twilight blends with, abundance of water, not the idea of and is finished by, the rising day. many rivulets. See Rev. 1: 15. 14: Enon, near to Salim. The precise 2. 17: 1. 19: 6, in which passages situation of these places is not known. our translation has the phrase many It is generally supposed that they waters, the expression in the origiwere central places in the country nal being the same as in the origi near the Jordan. || Much water. There nal of the verse under consideration. has been much unnecessary dispute In all these passages, the idea of in regard to the meaning of the origi- many rivulets is wholly inappropriate. nal words here used; some writers Again, in the Greek translation of contending that they ought to be the Hebrew Scriptures, the same translated many streams or rivulets. phrase occurs in passages which will It has been supposed that the ques- not admit any other idea than that of tion, whether baptism, as administered much water; and in that Greek transin those early times, was the immer-lation the phrase rendered many wasion of a person in water, would be affected by the proper translation of these words. But such a supposition is wholly needless; for the immersion of a person can be performed in a brook or rivulet, as well as in a lake or a larger collection of water. And the fact that mention is made of much water, or many streams, in connection with baptism, is a sufficiently

ters and the phrase rendered much water are equivalent. || They came; that is, the people came.

24. Cast into prison. See Matt. 14: 3.

25. About purifying. In the next verse, it is related that the persons among whom arose the questioning, repaired to John in order to obtain his opinion. In stating the matter to him,

and said unto him, Rabbi, heness, that I said, I am not the that was with thee beyond Jor- Christ, but that I am sent before dan, to whom thou barest wit- him. ness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from

heaven.

23 Ye yourselves bear me wit

29 He that hath the bride, is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly, because of the bridegroom's voice: this my joy therefore is fulfilled.

claimed, he would have assumed what had not been appointed for him. If Jesus had not possessed higher power and greater honor than John, he would have failed to receive what God had appointed for him. Thus the principle contained in the remark was applicable both to John and to Jesus.

28. Ye yourselves bear me witness, &c. John further accounted for the

they mentioned the circumstance that Jesus was baptizing. Hence it is probable that the word purifying had respect to baptism, which was a rite emblematic of moral purification. From the tenor of John's reply, it would seem that the question had respect to the fact that Jesus was attracting greater numbers of the people and greater regard than John. The persons concerned in the con-increasing honor of Christ, by recallversation needed instruction; they had not a just view of the relation which subsisted between John and Jesus. A suitable opportunity was now afforded for asserting the superiority of the Messiah, and for preparing John's disciples heartily to acknowledge Jesus as the great object of their faith.

26. Rabbi. See on v. 2. | Thou barest witness. Compare 1: 28, &c. All men come to him; comparatively speaking. Some still went to John; but so much greater a number to Jesus, that it might be said John was forsaken. Formerly, the multitudes repaired to John. See Matt. 3:5. Jesus was now attracting the principal regard.

27. A man can receive nothing, &c. No man can justly assume to himself any dignity, unless God appoints it for him. A man's station depends on the appointment of God. This general truth John proposed as entirely meeting the fact that Jesus was more highly honored, and more extensively regarded than himself. Such was the appointment of Heaven. If John had arrogated to himself higher powers and greater honor than he actually

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ing to the memory of those with whom he was conversing, that he himself had always professed not to be the Messiah, but to be merely his forerunner. It was to be expected then, since the great personage himself had appeared, that John must re tire comparatively into the shade.

29. He that hath the bride is the bridegroom, &c. The relation which John sustained to the Messiah made it altogether proper that the principal attention should be paid to the Messiah. This he illustrated by an allusion to marriage-ceremonies. It is the bridegroom himself, not the mere friend, or attendant on the bridegroom, that is the principal person. And not only is the friend of the bridegroom necessarily an inferior person, so far as the marriage is concerned, but that friend rejoices in the happiness of the bridegroom, and holds himself ready to do all in his power to promote it. He would not envy the bridegroom; he would not detract from his dignity or his joy. So John, instead of looking with envious eyes on Jesus, would rejoice in his greater dignity, and in his attracting to himself greater regard from the

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