John 3

Chap. III. Ver. 1—8. Our Lord’s discourse with Nicodemus. —The doctrine of regeneration, or the new birth, is here proposed in terms so clearly indicative of its high importance, as to call for our particular attention. Nicodemus was not only a ruler, or magistrate of the Jews, but, from (John 7:50), of this gospel, has been generally considered as a member of the Sanhedrim, or great council of Jewish rulers. He came to Jesus by night, perhaps, for the sake of privacy; and partly, because then less liable to be interrupted, either by his own friends or Jesus’s disciples. And though he had probably heard of his mean origin, he had heard also of his miracles and discourses, which marked him as the great prophet to be sent from heaven, ((Deuteronomy 18:15),) and consequently entitled to very high respect. He therefore addresses him by the title of Rabbi, which was always appropriated to their learned teachers. The exact sense of that market may be judged of from what Jo- Lord, there is not the same ambiguity which we find in the Greek.” ‘The oldest versions concur in the former interpretation, which is also clearly the sense Sacraments by any means absolutely essential to salvation, though certainly highly important in their proper place. So are there many things highly im- Ver. 16. For God so loved, &c.—Mr. Nott, missionary in the South sea Islands, was on one occasion reading a portion of the Gospel of John to a number of the natives.

When he had finished the sixteenth verse of the third chapter, a native, who had listened with avidity and joy to the words, interrupted him, and said, ‘‘ What words were those you read? What sounds were those I heard? Let me hear those words again?” Mr. Nott read again the verse, was afterwards raised to share the peace and happiness resulting from the love of God shed abroad in his heart, &c. Ver. 20. For every one that doeth evil—The meaning of which is— wicked men hate and reject God’s truth, but good men love and receive it into their hearts, and rejoice in its purifying influence. If then we find that any system of doctrine is generally embraced by the wicked and rejected by the Chap.

1. 19, &c.; also on (Matthew 2)and (Luke 2)) In what we add, it will be our study to avoid all unnecessary repetition. What the particular question agitated between John’s disciples and the Jews was, we are not informed, but judging from the context, it might probably regard the different claims of their respective masters; the disciples of John being not so willing as their master to yield the pre-eminence to Jesus. John appeals to them, that he never assumed any thing like equality, on all occasions sunk into the background, while he proclaimed the honours of his Master; and, therefore, when he found his popularity increase, and his own decline, instead of complaining, as they seem disposed to do, he not only acquiesces, but rejoices in it.

Like a faithful bride-man, or friend of the bridegroom, instead of envying, he participates in the bridegroom’s joy.—‘‘ He must increase, (said he,) but I must decrease.”’ So the moon modestly withdraws before the rising sun. But he withdraws not till he has again and again borne witness to Christ’s superior glory. ‘He that is of the earth,” as he (John) was, “is earthly, and speaketh of the earth,’ and earthly things: ‘“‘He that cometh from heaven is above (or over) all men and, as it is elsewhere expressed, ‘‘ God blessed for ever.”’ ((Romans 9:5).): Our great business with this Saviour is cordially to receive him; for, in rejecting him, we forfeit our own salvation. Salvation is not proposed to us as a matter of option, that we may take or leave it; for we reject it at our peril.

The fatal unbelief here and elsewhere spoken of, is not merely that want of faith which may arise from ignorance, or a deficiency of evidence, but a positive rejection of the divine testimony, arising from an aversion to receive it; and therefore the wrath of God, originally denounced against sin, remaineth, or ‘abideth,” on all such persons. On the other hand, those who submit to, and receive Christ as their Saviour, thereby set their seal, as it were, to the truth of divine revelation, and to the covenant of divine mercy. “Truth, Lord,’—‘my servant is a dog—“ but the dogs eat of the crumbs which fall from their master’s table.’ ((Matthew 15:27).)

Notes on the verses

Pococke saw a large ruined building, the walls of which were entire, and which they said occupied the site of the house of the marriage. Near it was a large new Greek church; and on the south side of the village, near the fountain, there were the ruins of another church, dedicated to St. Bartholomew, and said to have been his house. —Bagster. Ver. 15. Of small cords—i. e. the cords that had been employed to tie up the cattle. —Oxen.—Campbell, “cattle.” Oxen (properly speaking) being castrated animals, could not be sacrificed. The common idea that Jesus scourged the money changers is unfounded. The scourge, as is evident from the original, was used only in driving the sheep and oxen from the temple.

Ver. 16. A house of merchandise.—Doddridge and Campbell, ‘traffic’—a place to meet and trade. The Jews sacrificed 256,500 victims of different kinds, which amount to more than 32,000 daily. It is possible, however, that Josephus exaggerated, as well as the Jews: he mentions, that Herod, in his 18th year, in repairing the temple, doubled the space of ground which had enclosed it, which will account for this large market.

Ver. 3. Except a man be born again.—The Greek (anothen) is ambiguous, and means either “again,” or “from above;” and some expositors prefer the latter interpretation, which it is clear the word bears, both in verse 31, of this chapter, and in ch. xix.

11. “But that the common version is here preferable, (says Dr. Campbell,) is evident from the answer given by Nicodemus, which shows that he understood it no otherwise than as a second birth. And let it be remembered, that in the use of the word in (Galatians 4:9). Ver. 5. Except a man be born of water and of the Spirit—i. e. except a man be born not only of water, but also of the Spirit. Christian baptism, strictly speaking, was not yet instituted; the only baptism known to Nicodemus was that of proselytism, which had been long practised by the Jews, and was now practised both by John and Jesus; but are the advocates of baptismal regeneration prepared to say, that John’s baptism was attended with a regenerating power?

or that it was necessary to salvation? For our parts, without undervaluing any divine Sacraments, we are far from thinking either of the Christian Sacraments by any means absolutely essential to salvation, though certainly highly important in their proper place. So are there many things highly important to our health and comfort in the present life, which are by no means necessary to our existence. Ver. 8. The wind bloweth.—Not only does the same word stand for both wind and spirit, in the Hebrew, but also in the Greek and Latin.—Where it listeth—i. e. chooseth. Ver. 10. Art thou a master.—Campbell, ‘‘THE Teacher (didaskalos) of Israel,” intimating, by the emphatic article in Greek, that he was eminent for learning and talent, as a teacher of religion.

Ver. 13. Which is in heaven—Campbell. “Whose abode is heaven.” “God so loved,” &c., when the native rose from his seat, and said, ‘Is that true?

Can that be true? God love the world, when the world not love him. God so love the world, as to give his Son to die, that man might not die. Can that be true?’ Mr. Nott again read the verse, ‘‘God so loved the world,” &c. told him it was true, and that it was the message God had sent to them, and that whosoever believed in him, would not perish, but be happy after death. The overwhelming feelings of the wondering native were too powerful for expression or restraint. He burst into tears, and as these chased each other down his countenance, he retired to meditate in private on the amazing love of God, which had that day touched his soul; and there is every reason to believe he was afterwards raised to share the peace and happiness resulting from the love of God shed abroad in his heart.

Ver. 20. For every one that doeth evil.—The meaning of which is—wicked men hate and reject God’s truth, but good men love and receive it into their hearts, and rejoice in its purifying influence. If then we find that any system of doctrine is generally embraced by the wicked and rejected by the righteous, we have strong presumptive evidence that the system is false.

Ver. 21. He that doeth truth.—Doddridge, “practiseth.” See (John 8:17). —Wrought in God—i. e. in the strength of God, or by divine assistance. But Campbell and others render it, “Wrought according to God,” or according to the divine will.

Ver. 23. Ænon.—The name of a place or fountain. —Much water.—Literally, many springs, or streams of water. Ver. 25. And the Jews.—Campbell says, read Jews, the greater number of MSS, among the most valuable, the Syriac, some ancient expositors “Though the common editions which are some of the most 30, and critics, read in the sin-