Jesus drives the traders ST. JOHN. out of the temple. A. D. 30 A. M. 4034. oxen, and sheep, and doves, and the || these things hence: make not my A. M. 4034 changers of money, sitting: Father's house a house of merchandise. A. D. 30. m 15 And when he had made a scourge of 17 And his disciples remembered that it was small cords, he drove them all out of the tem-written, The zeal of thy house hath eaten me up. ple, and the sheep, and the oxen; and poured 18 Then answered the Jews, and said unto out the changers' money, and overthrew the|| him, "What sign showest thou unto us, seeing tables; that thou doest these things? 0 19 Jesus answered and said unto them, ° De 16 And said unto them that sold doves, Take ILuke ii. 49.- m Psa. xix. 9.- Matt. xii. 38; Chap. vi. 30. o Matt. xxvi. 61; xxvii. 40; Mark xiv. 58; xv. 29. ble themselves to pay the rent of their shops and self to great danger, by turning out a body of factious stalls, demanded an exorbitant price for their com- men, whom the priests and rulers supported. On modities. Nay, it is said that the priests and Levites this occasion, therefore, they called to mind, Psa. very often sold the animals they had received for lxix. 10, The zeal of thy house hath eaten me up sacrifices to the dealers in cattle, at a lower rate, that-Imputing their Master's action to such a concern they might sell them again with profit; so that the for the purity of God's worship, as the psalmist of same sacrifices were often sold to different persons, || old was animated by. The truth is, it certainly was and the spoils, or gain of them, were divided between an evidence of a very extraordinary zeal indeed; a the priests and the salesmen. In order to expedite || zeal nothing inferior to that for which the prophets this traffic, there were money-changers at hand, who were famed. gave the Jews who came from foreign countries the current money of Judea, in lieu of the money of the countries from whence they came; and for this service they took a premium, which, upon the whole, became very considerable. Thus was the temple profaned by the avarice of the priests, and literally made a den of thieves. When our Lord viewed this || scene of iniquity, we need not wonder at his indignation; for it was an honest zeal, which showed his high regard to religion, and his implacable enmity to vice; while, at the same time, it illustrated the cha- || racter given of him by Malachi, (chap. iii. 1,) and established the pretensions he made of being the messenger mentioned by that prophet." See Jose-ing as he had done; and if he alleged that he acted as phus, Bell., vi. 9, and note on Matt. xxi. 12, 13. Verses 18-22. Then answered the Jews—“ A fact so public and remarkable as that just mentioned, could not but immediately come to the knowledge of the priests and rulers of the Jews, whose supreme council sat in a magnificent chamber belonging to the temple;" some of them, therefore, said unto him, What sign showest thou unto us, seeing thou doest these things-That is, to prove thyself authorized and commissioned to do them? This they ask because it belonged only to the magistrate, as being God's minister and vicegerent, or to a prophet, to reform abuses in God's worship. The authority of the magistrate they knew Christ had not, for act a prophet, they require him to give them proof of his Verses 15-17. And when he had made a scourge being such, by some miracle or prediction, to be acof small cords-Ek σxoiviwv, of rushes, rather, which complished before their eyes. But was not the he found strewed on the ground. This circum- thing itself a sufficient sign? His ability to drive stance, seemingly slight, was inserted to show that so many from their posts, without opposition, was the instrument could not be the cause of so wonder- || surely a proof of his authority to do it: he that was ful an effect as is here mentioned. He drove them armed by such a divine power, must have been armall out-Namely, out of the court of the temple; ed with a divine commission. The truth is, they both the sheep and the oxen—Though it does not required a miracle to confirm a miracle! This unappear that he struck even them, much less any of reasonable demand Jesus did not think proper to the men. But a terror from God, it is evident, fell || grant them; but refers them to the miracle of his upon them. And poured out the changers' money-resurrection: which, however, he does in such Upon the ground; and overthrew the tables-At obscure terms, as prejudiced minds could not underwhich they were sitting. And said to them that stand, till the prediction was cleared and explained sold doves, Take these things hence-Greek, Tavra, by the event. Jesus answered, Destroy this temple the cages wherein the pigeons were exposed to sale,-Pointing probably to his body, which, with the pointing to them. Make not my Father's house a house of merchandise-Make not the temple, which is dedicated to the worship of God, a place for car- || rying on low traffic. It is remarkable, that the guilty persons did not offer to make the least resistance; probably, a consciousness of guilt restrained them, or the wonderful things which Jesus had performed at this festival, though not recorded, with the influence of Christ's miraculous power on their minds, made them afraid to resist him. Nevertheless, in the apprehension of the disciples, he exposed him 530 greatest propriety, he called a temple, on account of the divinity residing in it. By a like figure of speech, the apostle calls the bodies of believers the temples of God. When Christ said, Destroy this temple, he meant, You will be permitted to destroy it, and you will destroy it: for at the very beginning of his ministry he had a clear foresight of all his sufferings, and of his death at the end of it; and yet he went on cheerfully in his work. Observe, reader, our Lord spake thus to them in parables because they were willingly ignorant, and shut their eyes ( 34 ) a Many believe in Christ, who CHAPTER II. knows the hearts of all men. A. M. 4034. stroy this temple, and in three days | scripture, and the word which Jesus A. M. 4034, I will raise it up. A. D. 30. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake P of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them: and they believed the P Col. ii. 9; Heb. viii. 2; 1 Cor. iii. 16; vi. 19; 2 Cor. vi. 16.- -9 Luke xxiv. 8.- 1 Sam. xvi. 7; 1 Chron. xxviii. had said. A. D. 30. 23 Now, when he was in Jerusalem 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 himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man. 9; Matt. ix. 4; Mark ii. 8; Chap. vi. 64; xvi. 30; Acts i. 24; Rev. ii. 23. || disposition, we may believe, they would not hesitate to include the years in which the work was interrupted, among the years employed in building.”— Campbell. But he spake of the temple of his body against the clear light issuing from his life, his doc- And therefore they were entirely mistaken as to the sense of what he said; When, therefore, he was risen from the dead-Just on the third day after his crucifixion; his disciples remembered that he had said this-Which, when they heard him utter it, they did not at all understand; and they believed the Scripture, &c.-As they believed the Scriptures, which predicted the Messiah's death, so they believed the more firmly in their Master on account of this prophecy, which, by foretelling his resurrection so long beforehand, rendered that event, when it happened, a most illustrious proof of his mission from God. Dr. Campbell translates the clause, They understood the Scripture, and the word which Jesus had spoken; observing, that the word gevev, in the sacred writers, sometimes signifies, not so much to believe, as to apprehend aright. "In this sense, it is once and again employed by this writer in particular. It is not intimated here, that the disciples did not, before this time, believe the Scriptures, or their Master's word: but that they did not, till now, rightly apprehend the meaning of either, in relation to this subject. Another instance of this application of the verb 15ɛʊʊ, we have chap. iii. 12." Verses 23-25. When he was in Jerusalem, in the feast-day-Or rather, during the feast, as ev τn copy, should undoubtedly be translated: that is, during all the days of the solemnity; many believed in his name-Were inwardly persuaded that he was the Messiah, or, at least, that he was a teacher sent from God; when they saw the miracles which he did— This, as well as John iii. 2, and iv. 45, plainly refers to some miracles wrought by Christ, the particulars of which are not transmitted to us. But Jesus did not commit himself unto them-Did not repose such confidence in the sincerity of their profession of faith in him, or in their fidelity, courage, or wisdom, as to discover himself to be the Messiah. Because he knew all men-Had perfect knowledge of their dispositions; and needed not that any should testify of man-To give him any information concerning the character of any man, though ever so much a stranger to him; for he knew what was in man— By an immediate and unerring penetration, he knew what was in the heart of every man; and conse Jesus converses with Nicodemus, ST. JOHN. one of the Jewish ruiers. quently knew, that those people had such gross || men, and did not erect a secular empire. Let us learn notions of the Messiah's kingdom, that there was no hence, not rashly to put ourselves into the power of room for him to confide in them: or, he knew that others. Let us study a wise and happy medium, the faith of many of them had not yet advanced to a between universal suspiciousness, and that easiness full conviction; and foresaw inat they would quickly and openness of temper which would make us the fall off, when they found he was rejected by the great || property of every pretender to kindness and respect. CHAPTER III. In this chapter we have, (1,) Our Lord's conference with Nicodemus, in the former part of which he states the nature and necessity of regeneration, 1–10; and in the latter part shows the design of his coming into the world, and the absolute necessity of faith in him, 11-21. (2,) John the Baptist's discourse with his disciples concerning Christ, in which is contained his last testimony to him, occasioned by a dispute about his baptism, and that administered by Christ, 22–36. A. M. 4034. THERE was a man of the Phari- || can do these miracles that thou A. M. 4034. sees named Nicodemus, a ruler doest, except God be with him. Ꭺ. D. 30. of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for b no man *Trinity Sunday, gospel, verse 1 to verse 16. Chap. vii. 50; xix. 39.- b Chap. ix. 16, 33; Acts ii. 22. NOTES ON CHAPTER III. d A. D. 30. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born 1again, he cannot see the kingdom of God. Acts x. 33.d Chap. i. 13; Gal. vi. 15; Tit. iii. 5; James i. 18; 1 Pet. i. 23; 1 John iii. 9.- 1Or, from above. teacher come from God. His miracles were his cre Verses 1, 2. There was a man of the Pharisees-dentials. The course of nature could not have been Belonging to the sect so called. What is here re-altered, but by the power of the God of nature, who, lated, doubtless, occurred while our Lord was attend- we are sure, is the God of truth and goodness, and ing at Jerusalem to keep the passover, as is mentioned would never set his seal to a lie or a cheat. Nicoin the latter part of the preceding chapter: a ruler demus's acknowledgment, that Jesus was a teacher of the Jews-A member of the great council, termed come from God, and his applying to him under that the sanhedrim, John vii. 50. The same came to character, implied that he came with a desire to reJesus-With desire of receiving instruction from ceive from Christ's own mouth a particular account, him in divine things, but came privately, and by both of the doctrine which he taught, and of the night-Through shame, and fear of his brethren of kingdom which he declared God was about to erect. the council, who from the very beginning of Christ's Our Lord's answer intimates, that he either expressministry were his enemies. And said unto him, ly made, or secretly intended, such an inquiry; and Rabbi-Giving him the title of respect with which it is impossible to enter into the beauty of the folit was usual to address the Jewish doctors; we know lowing discourse without considering the matter in that thou art a teacher come from God-Namely, this light. with an extraordinary commission. It is probable Verse 3. Jesus answered-Jesus, knowing the that the expression, we know, signifies no more prejudices Nicodemus laboured under, both as a Jew here than it is known, for, as Dr. Whitby justly ob- and a Pharisee, judged it necessary immediately to serves, Nicodemus could not say with truth, that his acquaint him with the absolute necessity of expebrethren, the Pharisees and rulers, knew Christ to riencing a thorough change, both of his heart and be a teacher come from God; for it appears from life, to be wrought by divine grace; a change so chap. vii. 48, that none of them believed on him. great as might appear like coming into a new world For no man can do these miracles that thou doest-by a second birth, and would bring the greatest and Miracles so beneficial and divine; except God be with him-In an extraordinary manner, investing him with power from on high. Here, 1st, We are assured of the truth of Christ's miracles, and that || they were not counterfeit and fictitious. For Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, was so fully satisfied they were miracles, that he was induced by them to go contrary to his interest, and the stream of those of his own rank, who were prejudiced against Christ. 2d, We are directed what inference to draw from Christ's miracles; we are, therefore, to receive him as a most learned men to the simplicity, teachableness, and humility of little children, see Matt. xviii. 3. He therefore said unto him, Verily, verily, I say unto thee-I declare it with the utmost solemnity, as a truth of the highest importance, that whatever great privileges any man may inherit by his natural birth or education, or church-fellowship, or by the place he occupies, or the rank he holds in civil or religious society, or how exact and strict soever he may be in ceremonial observances; unless a man be born again, he cannot see-Cannot even have just views of, much less can he enjoy; the kingdom of God-On earth or in heaven; can neither be a Jesus shows Nicodemus the CHAPTER III. necessity of being born again. true member of the church militant, nor enter into || birth, the reason may be, that it resembles in some the church triumphant: nor will thy knowing and || particulars, and may be illustrated by, our natural acknowledging that I am a teacher come from God, birth. For, 1st, As the natural birth introduces us avail thee, unless thou experience this second birth. into natural life, în consequence of which, we have The original expression, ɛav un тiç yevvnoŋ avw@ev, union with, and breathe the air of, this world; so by may also be rendered, unless a man be born from the spiritual birth we are introduced into spiritual above: the sense, however, which our translation || life, have union with God, and breathe the spirit of gives it, is evidently that in which Nicodemus took prayer and praise. 2d, The natural birth opens our it: for he so expresses himself as to show, that he natural senses, our eyesight, hearing, tasting, &c., thought a man could not be born in the manner and thereby discloses natural things; so the spiritual Christ spoke of, without entering a second time into birth opens our spiritual senses, and imparts the his mother's womb. What is added, at verse 5, ex- seeing eye, the hearing ear, the feeling sense, (Heb. plains what was before undetermined, as to the vi. 4, 5; 1 Pet. ii. 3,) and thereby manifests to us original of this birth. The reader must observe, that || spiritual things. 3d, The natural birth prepares us in the following discourse our Lord touches on those to enjoy natural things, which, without being born grand points, in which it was of the utmost import- into this world, it is impossible we should enjoy; so ance that Nicodemus, his brethren, and mankind in the spiritual birth introduces us to the enjoyment of general, should be well informed, namely, that no spiritual things, illumination of mind, renovation of external profession, no ceremonial observances, or heart, manifestations of the divíne favour, communiprivileges of birth, could entitle any to the blessings cations of the Divine Spirit, peace and joy through of the Messiah's kingdom; but that an entire change || believing, lively hopes of life eternal, and above all, of heart, as well as of life, was necessary for that fellowship with the Father, and with his Son Jesus purpose: that this could only be wrought in man by || Christ. 4th, The natural birth introduces us among the Spirit of God: that every man born into the men, and, partaking of their nature, as we proceed world was by nature (verse 6) in a state of depravity in the course of life, we begin to share in their deand sin, of condemnation and misery; (verses 17-19;) sires and aversions, hopes and fears, sorrows and that the free mercy of God had given his Son to de- || joys, cares, labours, and pursuits: we hear and underliver them from it, (verses 14-16,) and to raise them stand, and then begin to converse. In like manner, to a blessed immortality; that all mankind, Gentiles the spiritual birth introduces us among Christians, as well as Jews, might share in these benefits pro- true Christians, nor are we only among, but of them; cured by his being lifted up on the cross, and to be || and as we partake of their heavenly and holy nature received by faith in him; but that, if they rejected by regeneration, we also soon begin to entertain their him, their eternal, aggravated condemnation would views, and manifest affections and dispositions, debe the certain consequence. It is justly observed by sires and designs, hopes and fears, joys and sorrows, Dr Owen, "That if regeneration here mean only similar to theirs: first, we hear, and then, being imreformation of life, our Lord, instead of making any proved in knowledge, we speak their heavenly lannew discovery, has only thrown a great deal of ob- guage. 5th, When born into this world we are scurity on what was before plain and obvious, and capable of receiving, tasting, and being nourished known, not only to the Jews, but the wiser heathen." by the food provided for us; so when born of God, The fact is, as by justification and adoption, a rela- we begin to have an appetite for, and to partake of, tive change, or a change of state, is signified, the first the sincere, uncorrupted milk of the word, person before under guilt being thereby acquitted; adapted to the state of babes in Christ; and then of the person before under wrath being taken into the stronger meat, suited to those of riper age. Hence favour with God; or, which is implied in adoption, follows a growth in spiritual health and strength, the person, who was before merely a servant, serv-knowledge, experience, and holiness, till, growing ing God from fear, and perhaps with reluctance, being thereby made a son and an heir, (see Rom. viii. 14-17; Gal. iv. 4-7,) so by regeneration, a real change is intended; a change of nature, termed (2 Cor. v. 17; Gal. vi. 15) kawŋ kтioic, a new creation; and described, (Eph. iv. 22, 23,) as putting off the old man, being renewed in the spirit of our minds, and putting on the new man, created after God in righteousness and true holiness. The ground and reason of which doctrine are evident; man by the fall lost the image of God, especially his moral image, and without recovering it, without being made pure in heart and life, he cannot see the Lord, Heb. xii. 14; Matt. v. 7; 2 Cor. v. 3. Now this divine image begins to be restored to us when we are regenerated, and is increased and perfected in and by our sanctification, termed, (Tit. iii. 6,) the renewing of the Holy Ghost. If it be inquired, why this change is termed a up into Christ in all things, we arrive at the measure of the stature of his fulness. He cannot see the kingdom of God-The common explanation that is given of the word see, in this passage, is, enjoy, share in. Accordingly it is considered synonymous with enter, verse 5. "Though I admit," says Dr. Campbell, "in a great measure, the truth of this exposition, I do not think it comprehends the whole of what the words imply. It is true, that to see often denotes to enjoy, or to suffer, as suits the nature of the object seen. Thus, to see death, is used for to die; to see life, for to live; to see good days, for to enjoy good days; and to see corruption, for to suffer corruption. But this sense of the word seeing is limited to a very few phrases, of which those now mentioned are the chief. I have not, however, found an example (setting this passage aside as questionable) of ιδειν βασιλειαν, [seeing a kingdom,] for enjoying a kingdom, or partaking 5 Jesus answered, Verily, verily, I A. M. 4034. say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. • Mark xvi. 16; Acts ii. 38. therein. I understand, therefore, the word ide, to to think that thou intendest thy words to be taken imply here, what it often implies, to perceive, to dis- || in a literal sense, and yet, I confess, I am at a loss cern, namely, by the eye of the mind. The import, to know what figurative interpretation to put upon therefore, in my apprehension, is this: the man who them. Jesus answered, Except a man be bornis not regenerated, or born again, of water and of He meant likewise begotten, as previous thereto, for the Spirit, is not in a capacity of perceiving the reign the original word signifies both, see James i. 18; of of God, though it were commenced. Though || water-That is, baptized; and of the Spirit, he canthe kingdom of the saints on the earth were already not enter into the kingdom of God-Or, in plain established, the unregenerate would not discern it, terms, Whosoever would become a regular member because it is a spiritual, not a worldly kingdom, and of it, he must not only be baptized, but, if he would capable of being no otherwise than spiritually dis- share its spiritual and eternal blessings, he must excerned. And as the kingdom itself would remain perience the renewing and sanctifying influences of unknown to him, he could not share in the blessings the Holy Spirit on his soul, to deliver it from the enjoyed by the subjects of it, which appears to be the power of corruption, and to animate it to a divine import of the expression, (verse 5,) he cannot enter || and spiritual life. "To be born of water and of the the kingdom of God. The two declarations, there- Spirit," says Bishop Hopkins, "may admit of a fore, are not synonymous, but related; and the latter double interpretation: for either by water is meant is consequent upon the former." Our Lord's words baptism," or it "may denote to us the manner of the being represented as spoken in answer to what Nico- Spirit's proceedings in the work of regeneration. demus had said to him, the doctor thinks the sense Except a man be born of water, and of the Spirit— he gives them makes the connection and pertinency That is, except he be renewed by the Holy Ghost, of the whole discourse much clearer. Nicodemus working as water, leaving the same effect upon the had acquainted our Lord that, on the evidence of his soul in cleansing and purifying it from sinful defilemiracles, he believed him to be a teacher come from ments, as water doth upon the body in washing off God, but made no mention of his being the Messiah,|| contracted filth. Nor, indeed, is this manner of exor of his reign upon earth; and this interpreter sup- pression strange to the Holy Scripture: for John poses it is in reference to this defect in his faith,|| Baptist, speaking of Christ, tells them, that he should partly, as it were, to account for his silence on this baptize them with the Holy Ghost, and with fire: article, and partly to point out to him the proper that is, he should baptize them with the Holy Ghost, source of this knowledge, that our Lord answers by working as fire, which eats out and consumes the observing, that, unless a man be enlightened by the rust and dross of metals," &c. Or, as Dr. Macknight Spirit," (implied in being born again,)" he cannot interprets the clause, "Unless a man has a new nadiscern either the signs of the Messiah, or the nature || ture given him by the Spirit, which is being born of of his kingdom. Augustine is of opinion, that it was the Spirit, and publicly receive the Christian relinecessary thus to humble the spiritual pride of the|| gion, when offered to him, (Matt. x. 33,) which is Pharisee, the conceited superiority to the vulgar in being born of water, he cannot be a subject of God's things sacred, which is the greatest obstruction to kingdom here, nor have a share in his glory hereafdivine knowledge, that he might be prepared for re- ter." And he justly observes, in a note, "Our Lord ceiving with all humility the illumination of the did not mean that baptism is in all cases necessary Spirit." Dr. Macknight interprets our Lord's answer to salvation; for in the apostle's commission, (Mark in nearly the same sense with that above stated. His xvi. 16,) notwithstanding faith and baptism are paraphrase on it is, "Though the lustre of my mira- || equally enjoined upon all nations, not the want of cles constrains thee to acknowledge, that I am a baptism, but of faith, is declared to be damning. teacher come from God, thou dost not fully believe|| Besides, it should be considered, that this is a mere that I am the Messiah, and the reason of thy doubt ceremony, which in itself has no efficacy to change is, that thou dost not find me surrounded with the men's natures, or to fit them for heaven, and that in pomp of a temporal prince. But, believe me, unless some circumstances it may be absolutely impractia man be renewed in the spirit of his mind, he can- || cable. Nevertheless, as the washing of the body not discern the evidence of my mission, who am with water in baptism fitly represents the purificacome to erect the kingdom of God, consequently tion of the soul necessary to its enjoyment of heaven, cannot see that kingdom, cannot enter into it on this ceremony is very properly made the rite by earth, neither enjoy it in heaven." which we publicly take upon ourselves the profession of the Christian religion, the dispensation preparatory to heaven. Wherefore the receiving of this rite is necessary in all cases where it may be had; the confessing of Christ being oftentimes as Verses 4. 5. Nicodemus-Exceedingly surprised at Christ's declaration; saith, How can a man be born when he is old-As I now am? Can he enter, &c.-As if he had said, It would be perfectly absurd |