John 3

— we know that thou art &c.] He thus begins with an ingenuous acknowledgment, that the miracles which Jesus wrought were a sufficient evidence to him of His Divine authority and mission. Dean Stenhope. By using the term “we,” Nicodemus seems to speak not only for himself, but for some others who agreed with him in opinion. Beausole.

Here we remark, that a ruler of the Jews, a teacher in Israel, a person who was eminent for rank, learning, and influence in the Jewish state, acknowledged, not only that Jesus wrought miracles, but that miracles were a proof of a Divine mission. Whence is it then that some amongst ourselves have contended, that Jesus wrought no miracles; and that, if He had wrought them, they would not have been a proof that He was sent from God? Bp. Watson.

&c.] Our Saviour corrects his misapprehension, by acquainting him that the birth, of which He spake, was effected by the washing of water upon the outward man, and the sanctification of the Holy Ghost in the inward man. For (ver. 6.) all births answer to the principle that causes them; as therefore carnal births proceed from the flesh, so a spiritual birth proceeds from the Spirit, as its vital principle. Dean Stanhope. Baptism, our Lord tells him in this answer, is the ordinance of God, by which all mankind are to be admitted into the kingdom of God, or the Gospel state: a baptism which is to be distinguished from Pharisaical and legal ablutions; the value of it not consisting, like theirs, so much in the outward rite, as in the attendant and inward efficacy of the Spirit. Dr. Lightfoot. — of water and of the Spirit.] That our Lord here speaks of baptismal regeneration, the whole Christian church from its earliest times has invariably taught. Dr. Whitby. That we may be thus born of the Spirit, we must be born also of water; not as if there was any virtue in water, whereby it could regenerate us, but because this is the rite or ordinance appointed by Christ, wherein He regenerates us by His Holy Spirit: our regeneration is wholly the act of the Spirit of Christ. But there must be something done on our part in order to it, and something that is instituted and ordained by Divine authority, which in the Old Testament was circumcision; in the New, baptism or washing with water; the easiest that could be invented, and the most proper to signify His cleansing and regenerating us by His Holy Spirit. And, since this is instituted by Christ Himself, as we cannot be born of water without the Spirit, so neither can we, in an ordinary way, be born of the Spirit without water, used or applied in obedience and conformity to His institution. Christ has joined them together, and it is not in our power to separate them. He that would be born of the Spirit must be born of water also. Bp. Beveridge. Baptism is a new birth, by which we enter into the new world, the new creation, the blessings and spiritualities of the kingdom. And this is the expression which our Lord Himself uses to Nicodemus, “Except a man be born of water and of the Spirit:” it is called also by St. Paul, the laver of regeneration. For now we begin to be reckoned in a new account; God is become our Father, Christ our elder brother, the Spirit the earnest of our inheritance, the Church our mother, our food is the body and blood of our Lord, faith is our learning, religion our employment, our whole life is spiritual, heaven the object of our hopes, and the mighty prise of our high calling. Bp. Taylor.

— A man can receive nothing, &c.] One who by Divine authority is entrusted with any commission cannot exceed that commission: since therefore God has only made me the forerunner of the Messiah, I cannot pretend to be equal with Him. Dr. Whitby.

John 3:2

2. — came to Jesus by night.] He believed in private, but did not care to offend the other Pharisees and rulers; on which account he came by night to confer privately with Jesus. Dean Stenhope.

In the beginning of this chapter we have the mystery of the Holy Trinity presented to our contemplation. In this verse, express and distinct mention is made of God the Father, by whose power and immediate presence

world. 18 Condemnation for unbelief. 23 The baptism, witness, and doctrine of John concerning Christ.

Anno DOMINI 28.

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

John 3:3

3. Jesus answered and said &c.] In this interesting conversation with Nicodemus, our Lord communicates to him the fundamental doctrines of the Christian faith. 1st, The necessity of new birth or regeneration by baptism and the Holy Spirit to salvation, ver. 3—11. 2nd, The redemption of mankind by the death of Christ, through faith; of which death the brazen serpent was a type, ver. 12—15. 3rd, The original cause of this mode of redemption, the love of God, ver. 16—18. Dr. Hales.

Jesus, observing that Nicodemus said nothing of the excellency and power of His doctrine, to change the hearts and reform the lives of men, but only of the miracles, by which it was confirmed, says to him, This acknowledgment of thine will not be sufficient to render thee a member of My kingdom: except a man be born again, that is, renewed in his mind, will, and affections by the operations of the Holy Spirit, and so become a new creature, 2 Cor. v. 17, he cannot enjoy the blessings of the kingdom of God. Dr. Whitby.

Christ tascheth Nicodemus the necessity of regeneration. Anno DOMINI 26.

3. — left Judea.] Where the power of the Sanhedrim, among the members of which were many Pharisees, prevailed; and departed into Galilee, which was under Herod’s jurisdiction. Dr. Whitby.

John 3:4

4. — must needs go through Samaria.] Samaria lying between Judea and Galilee.

John 3:5

5. — which is called Sychar.] The description here given of Sychar puts it beyond all doubt that it is the same with Sychem, (or Shechem; see Note at Deut. xxvii. 12, 13.) the difference between the two names proceeding probably from a corrupt way of pronouncing. The city is called at present Naploea, (or Napolose,) and stands in a narrow valley between mount Gerizim on the south, and Ebal on the north, being built at the foot of the former. At present, the place bears but a mean appearance, consisting chiefly of two streets, lying parallel under mount Gerizim. Dr. Wells.

John 3:6

6. Now Jacob’s well was there.] “The principal object of veneration in this part of the country is Jacob’s well, over which a church was formerly erected. It is situated at a small distance from the town of Napolose, (anciently Sychem,) in the road to Jerusalem, and has been visited by pilgrims of all ages; but particularly since the Christian era, as the place where our Saviour revealed Himself to the woman of Samaria. This spot is so distinctly marked by the Evangelist, and so little liable to uncertainty, from the description of the well, and the features of the country, that, if no tradition existed for its identity, the site of it could hardly be mistaken.” Dr. E. D. Clarke.

— about the sixth hour.] That is, about noon, according to the Jewish reckoning from sunrise; and therefore in the full heat of the day.

John 3:7

7. — a woman of Samaria] Belonging to this town of Sychar, ver. 28. Christ talketh with a woman of Samaria. AND DOMINI 20. which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

John 3:8

8. The wind bloweth where it listeth, &c.] By this comparison our Lord implies, that, as in nature there are things imperceptible to our senses, the effects, however, of which are very obvious; so much more is this the case in spiritual things. Beamsobre. Our Saviour intimates, that the effects of God’s Holy Spirit in the regeneration of men are perceptible, though the manner and degrees of His operation on their souls are so various that we can give no account of them. Abp. Tillotson. — so is every one that is born of the Spirit.] The effects produced in him by the Holy Spirit are plainly discernible, although the operations of the Spirit which produce the change are not perceptible, and the renewed person cannot distinguish them from the inward workings of his own mind. Dr. Whitby.

John 3:9

9.—for the Jews have no dealings &c.] The animosity between the two nations began on the separation of the ten tribes, and the idolatrous worship set up at Dan and Beth-el. It increased on the opposition of the Samaritans, (or Cutheans, 3 Kings xvii. 24,) to the building of the temple, Esra iv. 1, 4. And it was brought to the greatest height on the erection of a temple on mount Gerizim by Manasseh, when driven from Jerusalem by Nehemiah, chap. xiii. 28, and in which religious worship was maintained, in opposition to the temple at Jerusalem. This rival temple became afterwards an asylum for all who violated the Jewish law by sabbath-breaking, eating forbidden meats, &c. Dr. Lightfoot. It appears from the Talmud, that, according to the traditions, it was held lawful for the Jews to make purchases of the Samaritans, ver. 8, but not to receive kindness from them, or to drink of their water, or eat of their morsels. But Christ here shews, that He despised all such traditions as had no foundation in the law of God or in equity, and tended to impair the dictates of common friendship or humanity. Dr. Whitby. We here see the melancholy effects of religious differences, which stop the common intercourse of courtesy and humanity amongst men. Bp. Mann.

John 3:10

10. — Art thou a master of Israel.] What is there in all that I have yet said, which an ordinary Jew, much more one of the great council, might not well understand? Do not you yourself make proselytes by washing them with water, and count them newborn persons? and, as for that inward purity of which I speak, have not the Prophets foretold that God will plentifully communicate His Spirit in the days of the Messiah for that purpose? See Jer. xxxii. 39; Esak. xxxvi. 26, 27. Dr. Clagett.

10.—If thou knewest the gift of God,] The great mercy and bounty which God now designs to thee. Dr. Hammond. —would have given thee living water.] Meaning, by an easy figure taken from their discoursing together at the well, the doctrine of salvation contained in the Gospel, which more truly refreshes a well-disposed soul, than water does a dry and thirsty body. Dr. S. Clarke.

John 3:11

11. — We speak that we do know, &c.] I deliver to you what I know to be certainly true; but “ye receive not our witness;” ye do not believe and own the truth which is confirmed by My miracles. Dr. Whitby. 12. — of heavenly things? Of My descent from heaven, and My abiding there still. Dr. Whitby.

John 3:12

12. Art thou greater than &c.] Understanding Him to speak of living water in a literal sense, she means, If Thou canst procure water without the trouble of drawing it out of the well, or if Thou knowest of any other

John 3:13

13. — but he that came down &c.] In this verse the Son is said to have come down from heaven, in respect of the union of His Divinity with the human nature, and His special residence in it here below; and yet He is said to be still in heaven, in respect of His Divinity, by which He is every where present. Abp. Tillotson.

John 3:14

14. And as Moses lifted up &c.] Great as this Son of man is, He must die for the sins of the world; and being lifted up upon the cross, must fulfil what was typified by Moses’s lifting up the brasen serpent; and by these means will bring to everlasting life all that believe in Him, as all that looked on the brasen serpent were cured of their diseases. Dr. Hammond. Of faith in his death. Condemnation for unbelief. Anno DOMINI 30. him should not perish, but have eternal life.

14.—shall be in him a well of water &c.] Shall be a never-failing fountain of comfort and satisfaction, and shall preserve and exalt him so everlasting life. Thus Jesus unfolds to her by degrees, that He meant by living water the spiritual doctrine of life and salvation. Dr. S. Clarke.

John 3:16

16. — God so loved the world.] God loved the world, the whole race of mankind, in such an extraordinary and wonderful manner, that He gave for their salvation His own and only Son, to whom he had communicated from all eternity His own unbegotten essence. How great a gift was this? What could He give more, what could He give greater? In this the infinity of His love shines forth as gloriously, as His infinite power and wisdom do in the creation and government of the world. Bp. Beveridge.

How glorious an effect is it of God’s wonderful love to man, that He should give His only begotten Son, of the same Divine nature and perfections with Himself; give Him up to a painful and ignominious death, and that for those who daily and hourly commit the heaviest offences against Him. Dean Stanhope.

The highest instance and testimony of God’s love to us is our redemption from sin and eternal death, by the blood of His only Son; and, as the most effectual way to raise and cherish a suitable return of love towards Him in our hearts, we should frequently commemorate our redemption by attending the holy Sacrament. For, in this sacred rite, the love of God to us is set before us in so sensible and affecting a manner, as cannot fail to engage all those to a proper return of love and obedience, who, by often repeating this memorial of His mercy and goodness, keep up in their hearts a lively sense of their unspeakable obligations towards Him. Bp. Gibson.

— the world.] The end of Christ’s coming was to give light unto the world, to call sinners to repentance, to cast out the prince of this world, to reconcile us in the body of His flesh, to dissolve the works of the devil; to become a propitiation for our sins, and not for ours only, but also for the sins of the whole world. Church Homilies.

He came into the world, that, dying once and offering Himself for all, He might, so much as pertained to Him, take all men’s sins upon Himself. Abp. Cranmer.

He was sent to make a sacrifice and oblation upon the cross, which was a full redemption, and propitiation for the sins of the whole world. Bp. Ridley.

In this and many other passages of the New Testament, relating to the motive and design of Christ’s advent, God’s love for the world is declared in general terms: and these texts are most irreconcileable with the opinion, that God selected out of mankind a certain number whom He ordained to save, and that He left the rest of mankind to perish everlastingly. For how could God be said to love those to whom He denies the means of salvation; whom He destines by an irrevocable decree to eternal misery? Bp. Tomlins.

What did Jesus mean by that expression “the world?” Not, surely, what Nicodemus probably believed Him to mean—the Jewish nation as distinguished from the people of the Gentiles; not, it is humbly apprehended, what from the age of St. Austin to the present time many have understood him to mean; the regenerated, the justified, the elected, the predestinated few, as dis-

16. Jesus saith unto her, Go, call &c.] He was willing to prepare her to receive His doctrine, by convincing her previously that He was a Prophet. Dr. Whitby.

John 3:17

17. For God sent not his Son &c.] Notwithstanding the wickedness of the world, God sent not His Son to take vengeance on mankind for their sin; but for quite a different purpose, that of saving them from it. Dr. Clagett.

John 3:18

18. He that believeth &c.] He that believeth on the Son of God, embracing His doctrine and obeying His commands, shall certainly escape the punishment of sin, and obtain the reward of everlasting life; but, on the contrary, whosoever wilfully and finally rejects this great salvation, abusing the mercy of God, and despising His proffered means of grace, will incur condemnation without remedy and without excuse, because he obstinately withstands the greatest evidences of truth, and the most gracious terms of salvation. Dr. S. Clarke.

John 3:19

19. And this is the condemnation, &c.] The aggravation of the crime, and the justice of the punishment, of those who believe not, appears in this, that they stand out against the clearest evidence, and refuse their own manifest advantage, from that prepossession of mind which their own sins and lusts have brought upon them. Dean Stanhope.

“This is the condemnation,” this very thing condemns them, and argues the height of their folly and guilt, that when “light is come into the world,” they prefer darkness before it. Abp. Tillotson.

— light is come into the world.] That is, the Son of God is come, bringing the doctrine and knowledge of salvation to the world. Abp. Tillotson.

The light here meant can be no other than that Divine one of revelation, which brought life and immortality along with it. The Christian dispensation is constantly and uniformly described in holy writ under this figure, from the time that the first faint glimmering of it appeared at a distance, till it shone forth in its full lustre and glory. It is of the same use to the spiritual, that the light of the sun is to the natural world. It gives life, health, and vigour to God’s new creation; it makes the day of salvation to dawn upon us, it opens to us the prospect of another and a better life, and guides us in the way to happiness and glory. Bp. Porteus.

— men loved darkness rather than light.] Thus too often men of dissolute lives cry down religion, because they are unwilling to submit to its restraints: they are loth to be tied up by the strict law and rules of it: it is their interest more than any reason they have against it, which makes them despise it; they hate it because they are reproved by it. Abp. Tillotson.

— because their deeds were evil.] What can be the reason that some men still persist in rejecting the light of the Gospel? They will tell us perhaps, that it is because the Gospel is full of incredible mysteries; but our Saviour tells us, and He tells us more truly, that it is “because their deeds are evil.” The mysteries and dif-

Anno DOMINI 30. The baptism, witness, and doctrine of John

John 3:20

20. Our fathers worshipped in this mountain;] Mount Gerizim, which was close to Sychar. Perceiving Jesus to be a Prophet, she now desires Him to resolve the great question disputed between the Jews and the Samaritans, the Jews maintaining that Jerusalem was the only lawful place of worship, and the Samaritans contending for the lawfulness of the worship offered in their temple at mount Gerizim. Dr. S. Clarke.

John 3:21

21.—the hour cometh, when &c.] He tells her that the subject of their disputes will shortly be removed; for the sacrifices will cease to be offered both at Jerusalem and at Gerizim; the temples themselves will be destroyed, and so the privileges, about which they contend, will be taken from them both. Dr. Clagett.

John 3:22

22. Ye worship ye know not what:] It appears from this censure of our Saviour on the Samaritans, that they had very imperfect notions of the nature of the Deity they served; and were but ill instructed in the true spirit of the service which they paid to Him. Bp. Horsley. —for salvation is of the Jews.] Meaning, the Saviour or Messiah must be of that nation. Dr. Campbell.

John 3:23

23.— Ænon near to Salim.] These two places are commonly supposed to be in Galilee near the river Jordan. Beausobre. — and were baptized.] It appears from chap. iv. 2, that it was not Jesus Himself, but His disciples that baptized. Bp. Mann.

23.—the hour cometh, and now is, &c.] The time is at hand, and is now actually come; (Bp. Mann.) when they only shall be accounted true worshippers who give their hearts and souls to God to love and obey Him in AND DOMINI 20.

John 3:24

24. For John was not yet &c.] This, among other passages, seems to shew that St. John wrote his Gospel to supply the omissions of the other Gospels; for he does not describe the circumstances of the death of John the Baptist, but alludes to his imprisonment as a fact well known. Dr. Doddridge.

John 3:25

25.—about purifying.] The dispute was probably about the nature and use of St. John’s baptism. Bp. Mann.

John 3:27

27. John answered and said, &c.] By the part of St. John’s character and conduct here displayed, in his repressing the jealousy of his followers, and asserting the superiority and glory of Christ, in how pleasing a manthou barest witness, behold, the same baptizeth, and all men come to him.

John 3:28

28. Ye yourselves bear me witness.] See ver. 26, and chap. i. 20. — but that I am sent before him.] As His messenger and minister, not to assemble disciples in mine own name, but to prepare men for Him, and direct men to Him. Bp. Horne.

John 3:29

29 He that hath the bride &c.] As if he had said, Jesus is like unto a bridegroom, and I am only as one of His friends; but, as such, I rejoice in His success: I rejoice to hear that He baptizes more than I, and that all men come unto Him. Bp. Pearce.

John 3:30

30.— I must decrease.] I, His forerunner, whose office ceases when He comes, “must decrease” in reputation, number of disciples, and authority.

John 3:31

31. He that cometh from above] Not only by mission, but by His divine original. Dr. Whitby. He that cometh from above in that manner in which Christ only came, ver. 13, is greater than I, or any of the Prophets, not excepting even Moses himself. Dr. S. Clarke.

John 3:32

32, 33. And what he hath seen and heard, &c.] That which He teaches, He knows to be true, having received it from the Father; but the world believe not that He comes from God. Still, he that does receive His testimony, does no more than acknowledge the concerning Christ. CHAP. III, IV. Christ talheth with a woman of Samaria.

John 3:33

33. — hath set to his seal that God is true.] Hath declared his firm persuasion that God is faithful and true, and will not impose delusions upon men. Dr. S. Clarke.

John 3:34

34. — for God giveth not the Spirit by measure unto him.] “By measure,” that is, with limitation either of time or quantity. It is meant, that He who has the Spirit ever abiding in Him without stint or measure, must always speak the will of God. Dr. Whitby.

This passage is evidently designed to prove the superiority of Christ to the ancient Prophets, who spake by the Holy Spirit. It is an allusion to the fact which John the Baptist had before declared, that he saw the Spirit of God descend and remain upon Jesus to distinguish Him as the Messiah, the Son of God, from the Prophets who were only occasionally favoured by his influence. Bp. Tomline.

John 3:35

35. — hath given all things] See note at Matt. xi. 27. Hath given Him the fulness of Divine power and authority, to save and condemn everlastingly. Dr. Clagett.

— hath given all things into his hand.] Dispensing glory, honour, and immortality to mankind, through Him alone. Bp. Horne.

John 3:36

36. He that believeth &c.] He that believes on the Son of God, embracing His doctrine and obeying His commands, shall inherit eternal life: but he that obstinately rejects, or impatiently disobeys that great and standing revelation of the Divine will, and those last gracious offers of mercy and salvation, on the easy conditions of faith and repentance, which God makes to mankind by His Son, and which He enables them to perform by His Spirit, will fall under the final and eternal wrath of God. Dr. S. Clarke.

Chap. IV. ver. 2. (Though Jesus himself baptized not.] Among the reasons which may be assigned for Jesus not baptizing Himself, are these; that the business of establishing the Gospel was of far greater importance

than that of admitting men into it by the outward form of baptism; and that, had Jesus occasionally baptized Himself, jealousies would undoubtedly have arisen among the early converts, some having received the rite from the Master, and others from the disciples only. Beausobre.