20 Then said the Jews, Forty | from the dead, his disciples rememand six years was this temple in bered that he had said this unto building, and wilt thou rear it up them: and they believed the scripin three days? ture, and the word which Jesus had said. 21 But he spake of the temple of his body. 22 When therefore he was risen same with that spoken of, Matt. xii. 38-40, where it is styled the "sign of the prophet Jonas." It was not unusual to denote the human body by the word temple. 1 Cor. iii. 16, 17; vi. 19; 2 Cor. vi. 16. Perhaps our Lord used this figure the more readily, as the demand of a sign was occasioned by his purifying the literal temple. 20. Forty and six years, &c. The Jews understood Jesus to speak of the literal temple, and hence their reply. It is said that Herod the Great commenced a thorough repair of the temple, what indeed might without much impropriety be called its reedification, in the eighteenth year of his reign, or sixteen years before the birth of Jesus. And although the main body of the temple was completed in somewhat less than ten years, yet the work of ornamenting | and embellishing still went on, and was not completed, even forty-six years after the commencement, when Jesus commenced preaching at the age of thirty years. Wilt thou rear it up in three days? Understanding our Lord literally, the Jews might well manifest surprise, that he should profess ability to perform, in three days, what the labor of many persons, for the space of fortysix years, had scarcely been able to accomplish. And, truly, it would be no less a miracle than the resurrection of the dead. But his meaning, as it was subsequently made known to his disciples, is distinctly announced in verse 21. 22. His disciples remembered, &c. It does not appear that they understood his meaning while he lived. Indeed, the contrary is evident. For it is repeatedly declared that they understood not his language concerning the resurrection; and their conduct, before he was raised, affords sufficient evidence that they expected no such event. But, after his resurrection, they remembered his predictions and understood their import. Then these words concerning the temple of his body recurred to their minds, and the fulfilment of what was 23 Now, when he was in Jerusalem at the passover, in the feastspoken was manifest. T Believed the scripture. Rather, understood; so that they could exercise an intelligent faith. Undoubtedly, they had a general faith in the Old Testament, here called the scripture, before these words were uttered by their Master. But they understood not the true import of such passages as predicted the death and resurrection of the Messiah, until the events had actually occurred. See Ps. ii. 7; xvi. 10; Acts ii. 27-32; xiii. 33-37. Though the word, in the original, means simply to believe, or to exercise faith, yet it manifestly refers here to an understanding faith; not only a belief in the truth of the prediction, but a distinct perception of its meaning. ¶ And the word which Jesus had said. The same remarks apply here. They believed, at the first, that the word of Jesus was true; but did not understand his meaning, until he was raised from the dead. 23. When he was in Jerusalem. Here, it is supposed by Pearce and others, the narrative should unite with ver. 13; the intermediate verses being misplaced, and belonging to the last passover instead of the first which our Lord attended. See note on ver. 14. At the passover, in the feast-day. The word here rendered feast-day is by some translated feast; though the sense is not thereby changed, because the term indicates the time, not the provisions, of a feast. There is an appearance of tautology in the phrase, whichever way translated; for the passover, and the feast seem to indicate precisely the same thing; feast of the passover would express the whole idea, as it is generally understood. But I would suggest whether a special day of this feast may not be denoted by the feast or the feast-day, in the text. It is known that the paschal festival continued for seven or eight days. The ceremonies observed on the different days varied somewhat. On the first day was a holy convocation, and another on the seventh; Numb. xxviii. 16-25. Per day, many believed in his name, should testify of man: for he knew when they saw the miracles which what was in man. he did. 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any haps one of these two days may be here intended, called emphatically the feast day. In John vii. 37, one day, namely, the last day, of the feast of tabernacles, is thus distinguished as the "great day of the feast." If, as is not improbable, a like distinction prevailed as to the days of the paschal feast, then the text may be understood to indicate the great day of this feast also. On this day, an unusually large concourse of people being present, Jesus may have more distinctly manifested his divine energy, by performing miracles in their sight. Miracles which he did. These miracles are not particularly described. The fact only is mentioned, that such were performed, and that the evidence thus afforded was sufficient to convince many that Jesus was divinely commissioned. However much the evidence of miracles may be decried by some, in the present day, it was regarded by the apostles as the most satisfactory which could be offered; and was appealed to by our Lord himself as conclusive, in proof that the Father had sent him. John v. 36; x. 36-38. Such was the evidence which he exhibited on this occasion; and it wrought faith in many of the witnesses. 24, 25. Jesus did not commit himself unto them. The word rendered commit is the same which is translated believed, in ver. 23. The meaning is, he did not confide in them; he did not trust in them. And the reason is given; he knew what was in their hearts, and would not place himself in their power. At this moment of excitement, believing the long-expected Messiah had come, they would probably have_committed some indiscretion, or act of open mutiny or rebellion against the Roman government, had he allowed it, or given countenance to such extravagance, by openly avowing himself as the Messiah. Perhaps they would have "taken him by force, to make him a king," as others afterwards attempted. John vi. 15. He was willing they should believe, on the evidence of his miracles; but he THE CHAPTER III. HERE was a man of the Pharisees named Nicodemus, a ruler of the Jews: was not willing, by any direct assurance, to furnish any pretext for resistance to the lawful authority of the government. Thus, on many occasions, he strictly prohibited his disciples from announcing his Messiahship, during his life-time. Matt. xvi. 20; xvii. 9. His apostles were under his eye continually, and he could restrain them from any impropriety. But he knew, if he were generally known to be the Messiah, popular outbreaks and commotions among the Jews would be unavoidable. The fact could not safely be announced, therefore, until after his death. Then his true character might be appreciated, and men might understand, what they would not now understand, that his reign was altogether spiritual. This fact may account for the otherwise seeming incongruity between his constant exhibition of evidence that he was the Messiah, and his prohibition to his disciples to speak of him as such, as long as he lived on earth. Some interpret this passage to mean, that Jesus did not commit himself to the people, knowing their fickleness, and that they might be turned against him, and induced to destroy him before he had fulfilled his ministry; but the former interpretation seems preferable. ¶ He knew what was in man. A clear declaration that he was inspired with divine wisdom; for human wisdom cannot accurately discern the secrets of the heart. CHAPTER III. 1. A man of the Pharisees. More briefly, a Pharisee. See note on Matt. iii. 7. ¶ Nicodemus. The same person is mentioned, John vii. 50, and xix. 39, as defending our Lord, in the Sanhedrim when others were speaking against him, and as assisting to embalm his body, after his crucifixion. He seems to have heen a timid man, not daring publicly to avow his faith. His visit to Jesus was under cover of darkness, ver. 2; when he ventured to speak a word in his defence before the Sanhedrim, he was instantaneously silenced 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. of respect, which his chosen apostles neglected to do. That he visited Jesus by night, or under cover of darkness, was probably the effect of his timidity. If any sin received more pointed and severe rebuke than any other from our Lord's lips, that sin was hypocrisy. See Matt. ch. xxiii. And if he had detected this in Nicodemus, (and he knew what was in man, John ii. 25,) if he had seen that this Pharisee concealed his faith through an overweening love of popularity, we may be certain he would have administered a just rebuke. But he did no such thing. He received Nicodemus as an honest inquirer, and instructed him in the things which belonged to his peace. ¶ Rabbi. See note on Matt. xxii. 7. This word means master, or teacher, and was the common appellation of religious in by expressions of dissatisfaction from others. He had not moral courage to contend boldly for the truth; he loved the praise of men more than the praise of God, and was not willing to sacrifice his standing as a member of the highest ecclesiastical tribunal, by an open confession of the truth. His assistance in embalming the body would indicate, however, that timidity, rather than greediness of honor, was the principal cause of his concealment of faith. And in this view, it is perhaps unjust to his memory, that his name should be applied to that numerous class who now listen in secret and conceal their faith, from an undue fondness for popularity. He should rather be pitied for his constitutional timidity, than condemned for deliberate hypocrisy. Ruler of the Jews. This phrase seems here to indicate a member of the Sanhedrim. Com-structors. It was used by Nicodemus pare John vii. 45-53. as a respectful salutation to one whom 2. The same came to Jesus by night. he immediately acknowledged as a He already had knowledge of the mira- superior teacher. We know. Some cles which Jesus performed, and was suppose that, by using the plural form, satisfied that he was divinely commis- he meant to be understood that some of sioned and assisted; but he desired, by his associates entertained the same opina private conference, to learn more par- ion which he expressed; others, that ticularly what were his character and his meaning was, it is commonly acdoctrines. In this, he manifested a knowledged. But this plural form is disposition worthy of imitation. It too sometimes used for the singular, and it frequently happens, that men condemn need not be otherwise understood here. a doctrine without examination, and re- I regard it as an acknowledgment of a main in darkness, because they will not single man's faith. In one sense, howcome to the light and obtain the knowl-ever, he may be understood to speak for edge which would be readily imparted, others, and this may be the true import on inquiry. And others embrace, or of his language ;-I confess that thou imagine they embrace, a doctrine, while art a teacher from God, because we they are ignorant even of its first prin- know, that is, it is undeniable, all must ciples. Such persons are easily carried confess, that no one can perform such about by every wind of doctrine. Firm- miracles without divine aid. Thus unness and assurance of faith cannot be derstood, the profession of faith was expected under such circumstances. It individual, but the reason on which it is only by investigating the principles was founded, general. ¶ Teacher come and evidences of a doctrine, that one from God. It does not distinctly apcan become firmly rooted and grounded pear, from this address, whether Nicoin faith. This course Nicodemus was demus then believed Jesus to be the desirous to pursue, and hence he visited Messiah; because the same language our Lord. His object, it would seem, might be applied to a prophet of God. was attained; for though he had not But he admitted his divine mission, and courage to make public avowal of his sought instruction concerning its charfaith, it is evident he cherished it in his acter, and the doctrines which he taught. heart. And he manifested his gratitude ¶ These miracles. The miracles here to Jesus, as a religious teacher, by as-referred to are not particularly specified. sisting to render to his body those tokens But they were doubtless the same men 3 Jesus answered and said unto | Except a man be born again, he cannot see the kingdom of God. him, Verily, verily, I say unto thee, tioned John ii. 23, which had already But his own language, in ver. 12, if convinced many, besides Nicodemus, there were no other proof, is sufficient that Jesus was endued with power from to demonstrate the fact, that he referred on high. Except God be with him. to a state of things on earth. That his This implies that both the aid and the reference was to what he so often calls approval of God are indicated by such the kingdom of heaven, namely, the miraculous works. The argument thus privileges and benefits resulting from furnished of the divine approval is forci- the Messiah's reign on earth, is so evibly stated in John ix. 30-33. That dent that many of the most sound and the divine energy was manifested in eminent critics do not scruple to admit such miracles, is equally manifest. it. For example:-The kingdom of They were evidently beyond the reach God does not here mean "that eternal of human power; and even if the exist- life for which we are laboring, but the ence of superior malevolent beings were church over which God reigns."-Beza. admitted, such works were inconsistent" See the kingdom of God: which thing with their character and not to be attributed to their power, because the works bore the uneffaceable impress of kindness and benevolence. To such works our Lord uniformly and confidently appealed, in proof that he came from God, to do the will of God; and that God aided him in its accomplishment, by his own energy. 3. Except a man be born again. The word rendered again sometimes means from above, and some have so understood it here; but the reply of Nicodemus manifestly shows that he understood Jesus to speak of a second or another birth. The phrase to be born again was in common use among the Jews, and well understood to mean proselytism from one religion to another. When a Gentile renounced idolatry and embraced Judaism, they said he was born again. "The Jews acknowledged, in order to proselytism, some kind of regeneration or new birth absolutely necessary; but then this was very slightly and easily attainable. If any one become a proselyte, he is like a child new born."-Lightfoot. The Jews "say of Abraham, when he renounced idolatry and was chosen by God, 'He was made a new creature.'- The later Jews express themselves as follows: He who repents must become like a new born child.'"-Schoettgen. ¶ He cannot see. He cannot perceive the true character, or cannot enjoy. The meaning is similar to he cannot enter, ver. 5, where the phrase is more fully explained. Kingdom of God. See note on Matt. iii. 2. It has been supposed by some, that Jesus here referred to a state of endless holiness and happiness in the future life, familiarly termed heaven. "See is, to be assembled and incorporate into to speak this not primarily of that hea- I have dwelt the longer on this subject, because it is now so generally misunderstood, notwithstanding the correct expositions by the principal commenta 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5_Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. and of the Spirit, &c. "That is, not only of water, (Eph. v. 26; Tit. iii. 5; Heb. x. 22;) but of the Holy Spirit. This is what John the Baptist called a being baptized with the Holy Ghost, Matt. iii. 11. And it is called a birth here agreeably to the opinions of the Jews, who were used to call baptism, attended with a change of heart, a new tors. The meaning may be briefly expressed thus: In order to become members of my kingdom on earth, or to become disciples, it is necessary to renounce former errors of opinion and evil practices, and to adopt and practise the principles of truth and righteousness which I teach: this change is as necessary for Jews as for Gentiles; the Jews are by no means prepared for the enjoy-birth."-Pearce. The Jews had been ment of my kingdom; but they need a change similar to that which they denominate a new birth in Gentiles who forsake idolatry and embrace the law of Moses. This passage is nearly identical in meaning with Matt. xviii. 3, and the figure employed is of a kindred character. See the note on that place, and on Matt. xix. 14. accustomed to receive proselytes from the Gentiles by baptism as a pledge or seal of their new faith. In like manner John baptized his disciples; and Jesus adopted the same rite, as a token of admission into his kingdom or church. See notes on Matt. iii. 6; xxviii. 19; Mark xvi. 16. To such a baptism our Lord probably alludes here, 4. In this verse Nicodemus expresses namely, a baptism with water; indicatsurprise at our Lord's declaration, and ing that it was as necessary for a Jew to inability to understand it. His surprise, be baptized with water, on entering the however, was not occasioned by any- Christian church, as for a Gentile, on thing mysterious or even unusual in the entering the Jewish church. But this language employed, but by its applica- alone was not enough. Baptism with tion to the Jews, as if they needed such water was an expressive sign; but it a new birth. He could conceive of no was only a sign. It was profitable, not possible reason why this could be ne- merely as the putting away of the cessary; for he supposed the Jews filth of the flesh, but the answer of a were already fit for enjoying the bless- good conscience toward God." 1 Pet. ings of the Messiah's reign. It had iii. 21. In addition to this outward never occurred to him, that they must sign, that inward change was necessary, be converted or proselytized from Juda- that change of belief, of desire, of purism, in order to enter the Messiah's pose, which, when wrought in a Genkingdom. And to express his utter sur-tile, the Jews called a new birth. They prise, he inquired how the language of must renounce all former errors and inJesus could be literally true,-not be- iquity, and embrace the truth, and be cause he was ignorant of its usual figu- guided by it in all their actions, if they rative meaning, but because he could would be true disciples. As this was a imagine no proper application of that spiritual change, it might properly be meaning to the Jews. "It may seem called baptism by the spirit. God is remarkable that Nicodemus understood the source of light and holiness. And our Saviour literally, when the expres- through whatever causes he may opersion to be born again was in common ate, the effect produced in enlightening use among the Jews, to denote a change and reforming men may be justly refrom Gentilism to Judaism by becom-garded as the work of his spirit. The ing a proselyte, by baptism. The word with them meant a change from the state of a heathen to that of a Jew. But they never used it as applicable to a Jew, because they supposed that by his birth he was entitled to all the privileges of the people of God."-Barnes. 5. Except a man be born of water, general idea conveyed in this verse seems to be this: Those who would be my disciples must not only be baptized with water, as a visible token of conversion, but they must also honestly embrace those spiritual truths communicated by me, which will purify their hearts from sin and reform their con |