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His Ascension. proclaiming for all time that there is mercy in Christ for the chief of sinners. (See on Matthew, 23. 37.) witness-Cf. Acts, 1. 8. 22. I send-the present tense, to intimate its nearness. promise of my Father-i.e..

shall never know here. Probably it was too sacred for disclosure. See on Mark, 16. 7. The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo! Himsell stands in the midst of them. What encourage-what my father hath promised;' the Holy Ghost, of ment to doubting, dark, true-hearted disciples!

which Christ is the authoritative Dispenser. (John, 253. JESUS APPEARS TO THE ASSEMBLED DIS- 14. 7; Revelation, 3. 1; 5. 6.) endued'invested,' or CIPLES - HIS ASCENSION. 36. Jesus stood - See on 'clothed with;' implying, as the parallels show (Romans, John, 20. 19. 37 39. a spirit-the ghost of their dead 13. 14; 1 Corinthians, 15. 53; Galatians, 3, 27; Colossians, Lord, but not Himself in the body. (Acts. 12. 15; 3. 9, 10), their being so penetrated and acted upon by Matthew, 14. 26.) thoughts-rather reasonings;' i c.. conscious supernatural "power" (in the full sense of whether He were risen or no, and whether this was His that word) as to stamp with divine authority the whole very self. 39-43. Behold, &c.-lovingly offering them exercise of their apostolic office, including, of course, both ocular and tangible demonstration of the reality their pen as well as their mouth. 50-53. to Bethanyof His resurrection. a spirit hath not-an important not to the village itself, but on the descent to it from statement regarding "spirits." flesh and bones-He Mount Olivet. while he blessed... parted, &c.-Sweet says not "flesh and blood;" for the blood is the life of intimation! Incarnate Love, Crucified Love, Risen the animal and corruptible body (Genesis, 9. 4), which Love, now on the wing for heaven, waiting only those cannot inherit the kingdom of God." 1 Corinthians, odorous gales which were to waft Him to the skies, 15. 56; but flesh and bones," implying the identity, goes away in benedictions, that in the character of bat with diversity of laws, of the resurrection-body. Glorified. Enthroned Love. He might continue His See on John, 20. 21-28. believed not for joy, &c.-They benedictions, but in yet higher form, until He come dibelieve, else they had not rejoiced. [BENGEL.) But again! And O if angels were so transported at His it seemed too good to be true. (Psalm, 126. 1, 2). honey- birth into this scene of tears and death, what must comb-common frugal fare, anciently. eat before them have been their ecstacy as they welcomed and attended - let them see Him doing it: not for His own necesHim "far above all heavens" into the presence-chamsity, but their conviction. 44-49. These are the words, ber, and conducted Him to the right hand of the Ma-q.d., "Now you will understand what seemed so jesty on High! Thou hast an everlasting right, O my dark to you when I told you about "the Son of Man Saviour, to that august place. The Brightness of the being put to death and rising again" (ch. 18. 31-34). Father's glory, enshrined in our nature, hath won it while yet with you-a striking expression, implying that well, for He poured out His soul unto death, and led He was now, as the dead and risen Saviour, virtually captivity captive, receiving gifts for men, yea for the Cissevered from this scene of mortality, and from all rebellious, that the Lord God might dwell among them. Grdinary intercourse with His mortal disciples. law...Thou art the King of glory, O Christ. Lift up your prophets...psalms-The three Jewish divisions of the heads, O ye gates, be lifted up, ye everlasting doors. Od Testament Scriptures. then opened he, &c.—a that the King of glory may come in! Even so wilt statement of unspeakable value; expressing, on the thou change these vile bodies of ours, that they may be one hand, Christ's immediate access to the human like unto thine own glorious body; and then, with spirit and absolute power over it, to the adjustment of gladness and rejoicing shail they be brought, they shall ita vision, and permanent rectification for spiritual enter into the King's palace! worshipped him-cerdiscernment (than which it is impossible to conceive tainly in the strictest sense of adoration. returned to a stronger evidence of His proper divinity); and, on the Jerusalem-as instucted to do; but not till after gazing. other hand, making it certain that the manner of inter- as if entranced, up into the blue vault in which he had priating the Old Testament which the apostles after-disappeared, they were gently checked by two shinwards employed (see the Acts and Epistles, has the direct sanction of Christ Himself. behoved Christ-See on v. 23. beginning at Jerusalem-(1.) As the metropohis and heart of the then existing kingdom of God:"to the Jew first," Romans, 1. 16; Acts, 13. 46; Isaiah, 2. 3 see on Matthew, 10. 6). (2). As the great reservoir and laboratory of all the sin and crime of the nation, thus

ing ones, who assured them He would come again to them in the like manner as He had gone into heaven. (See on Acts, 1. 10, 11.) This made them return, not with disappointment at His removal, but " with great joy." were continually in the temple-i.e., every day at the regular hours of prayer till the day of Pentecost.

THE GOSPEL ACCORDING TO

CHAPTER I.

S. JOHN.

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and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word Eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus" with God? It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God-in such sense that the absolute unity of the Godhead, the great principle of all religion, is only trans

the Word-He who is to God what man's word is to him self, the manifestation or expression of himself to those without him. (See on v. 18.) On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God-having a conscious personal existence distinct from God as one is from the person he is "with"), but insepar-ferred from the region of shadowy abstraction to the able from Him and associated with Him (v. 18; ch. 17. 6. 1 John, 1. 2), where "THE FATHER" is used in the same scuse as "GOD" here, was God-in substance

region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead,

The Incarnation

JOHN I.

of the Word. but solely to let the reader know Who it was that in by substances to which Himself gave being, and the the fulness of time "was made flesh." After each verse, Creator of the very men whom He came to save. then, the reader must say, "It was He who is thus, But the most vivid commentary on this entire and thus, and thus described, Who was made flesh." verse will be got by tracing (in his matchless his2. The same, &c -See what property of the Word the tory Him of whom it speaks walking amidst all the stress is laid upon-H ́s eternal distinctness, in unity, elements of nature, the diseases of men and death from God the Father. (John, 1. 2. 3. All things, &c. itself, the secrets of the human heart, and "the -all things absolutely, as is evident from v. 10; 1 Corin- rulers of the darkness of this world" in all their thians, 8. 6; Colossians, 1. 16. 17; but put beyond ques-number, subtlety, and malignity, not only with absotion by what follows. Without Him was not one thing made brought into being) that was made." This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion. 4. In Him was life-essentially and original y, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in 1 John, 1. 1, 2, "the Word of Life." the life the light of men-all that in inen which is true light-knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow-creatures, wisdom, purity, holy joy, rational happiness-all this "light of men" has its fountain in the essential original "life" of "the Word." (1 John, 1. 5-7; Psalm 36. 9.) 5. shineth in darkness, &c.-in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holine.s. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth-by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favoured with, the darkness comprehended it not-did not take it in, a brief summary of the effect of all the strivings of this unincarnate Word throughout this wide world from the beginning, and a hint of the necessity of His putting on flesh, if any recovery of men was to be effected. (1 Corinthians, 1. 21.) 6-9. The evangelist here approaches his grand thesis, so paving his way for the full statement of it in v. 14, that we may be able to bear the bright light of it, and take in its length and breadth and depth and height. through him-John. not that Light -See on ch. 5. 35. What a testimony to John to have to explain that "he was not that Light!" Yet was he but a foil to set It off, his night-taper dwindling before the Day-spring from on high (ch 3. 30). lighteth every man, &c.-rather, which, coming into the world, enlighteneth every man; or, is "the Light of the world" (ch. 9. 5). "Coming into the world" is a superfluous and quite unusual description of "every man:" but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this evangelist ich. 12. 48; 16. 28; 18. 37; 1 John, 4. 9; 1 Timothy, 1. 15. &c.). 10-13. He was in the world, &c.-The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness-"the world" resounding in each of its three members-and the enigmatic form in which it is couched, startling the reader and setting his ingenuity a-working to solve the stupendous enigma of Christ ignored in His own world, The world," in the first two clauses, plainly means the created world, "Into which he came," says v. 9; in it he was," says this verse. By His Incarnation, He became an Inhabitant of it, and bound up with it. Yet it was made by him" (v. 3, 4, 5). Here, then, it is merely alluded to, in contrast partly with His being in it, but still more with the reception He met with from it. The world that knew him not" (1 John, 3. 1), is of course the intelligent world of mankind. (See on v. 11, 12.) Taking the first two clauses as one statement, we try to apprehend it by thinking of the Infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported

lute ease as their conscious Lord, but, as we might
say, with full consciousness on their part of the pres-
ence of their Maker, whose will to one and all of them
was law. And this is He of whom it is added, "the
world knew Him not!" his own- His own (property
or possession,) for the word is in the neuter gender.
It means His own land, city, temple, Messianic rights
and possessions. and his own-His own (people);"
for now the word is masculine. It means the Jews, as
the "peculiar people." Both they and their land with
all that this included, were "HIS OWN." not so much
as part of "the world which was made by Him," but
as "THE HEIR" of the inheritance, Luke, 20. 14. (See also
on Matthew, 22. 1.) received him not-nationally, as
God's chosen witnesses. but as mang-individuals, of
the "disobedient and gainsaying people."
gave he
power-The word signifies both authoruy and ability.
and both are certainly meant here. to become-Mark
these words: Jesus Is the Son of God; He is never said
to have BECOME such. the sons-or more simply 'sons
of God,' in name and in nature. believe on his name-
a phrase never used in Scripture of any mere creature,
to express the credit given to human testimony, even
of prophets or apostles, inasmuch it carries with it the
idea of TRUST proper only towards GOD. In this sense
of supreme faith, as due to Him who "gives those that
believe in Himself power to become sons of God," it is
manifestly used here. which were born-a sonship
therefore not of mere title and privilege, but of nature,
the soul being made conscious of the vital capacities,
perceptions, and emotions of a child of God, before
unknown. not of blood, &c.-not of superior human
descent, not of human generation at all, not of man
in any manner of way. By this elaborate threefold
denial of the human source of this sonship, immense
force is given to what follows-"but of God." Right
royal gift, which Who confers must be absolutely
divine. For who would not worship Him who can
bring him into the family, and evoke within him the
very life, of the sons of God? 14. And the Word, &c.—
To raise the reader to the altitude of this climax werg
the thirteen foregoing verses written. was made flesh
-BECAME MAN, and in man's present frail, mortal con-
dition, denoted by the word "flesh" (Isaiah, 40. 6:
1 Peter, 1. 24). It is directed probably against the
Docete, who held that Christ was not really but only
apparently man: against whom this gentle spirit is
vehement in his Epistles, 1 John, 4. 3; 2 John, 7. 10. 11.
[LUCKE, &c.] Nor could He be too much so, for with
the verity of the Incarnation all substantial Christi-
anity vanishes. But now, married to our nature,
henceforth He is as personally conscious of all that is
strictly human as of all that is properly divine; and
our nature is in His Person redeemed and quickened,
ennobled and transfigured. and dwelt-'tabernacled'
or pitched his tent;' a word peculiar to John, who
uses it four times, all in the sense of a permanent stay
(Revelation, 7. 15; 12. 12; 13. 6; 21. 3). For ever wedded
to our "flesh," He has entered this tabernacle to go
no more out." The allusion is to that Tabernacle
where dwelt the Shechinah (see on Matthew, 23. 38, 301.
or manifested "GLORY OF THE LORD," and with
reference to God's permanent dwelling amongst His
people (Leviticus, 26. 11; Psalm 68. 18; 132. 13, 14; Eze-
kiel, 37.27). This is put almost beyond doubt by what
immediately follows, "And we beheld His glory."

The Baptist's Testimony

JOHN, I.

to Jesus Christ.

(LUCKE MEYER, DE WETTE, which last critic, rising they seem not to have been agreed whether he were higher than usual, says that thus were perfected all the same with the Messiah or no. 25. Why baptizest farmer partial manifestations of God in an essen- thou, if not, &c.-Thinking he disclaimed any special taly Personaland historically Human manifestation. I connection with Messiah's kingdom, they demand his fall of grace and truth-So it should read. "He dwelt right to gather disciples by baptism. 26 there standeth among us full of grace and truth" or, in Old Testa-This must have been spoken after the Baptism of ment phrase, "Mercy and truth," denoting the whole Christ, and possibly just after His Temptation (see on fruit of God's purposes of love towards sinners of v. 29). 28. Bethabara-Rather Bethany' (with nearly mankind, which until now existed only in promise, all the best and most ancient MSS.); not the Bethany and the fulfilment at length of that promise in Christ; of Lazarus, but another of the same name, and disin one great word, "the SURE MERCIES of David" tinguished from it as lying "beyond Jordan," on the Isaiah, 55. 3; Acts, 13. 34; cf. 2 Samuel, 23. 5). In His East. 29 seeth Jesus-fresh, probably, from the scene Person all that Grace and Truth which had been float- of the temptation. coming to him-as to congenial ing so long in shadowy forms, and darting into the company (Acts, 4. 23), and to receive from him His souls of the poor and needy its broken beams, took first greeting. and saith-catching a sublime inspiraeverlasting possession of human flesh and filled it full. tion at the sight of Him approaching. the Lamb of By this Incarnation of Grace and Truth, the teaching God-the one God-ordained, God-gifted sacrificial offerof thousands of years was at once transcended and ing. that taketh away taketh up and taketh away. leared, and the family of God sprang into Manhood. The word signifies both, as does the corresponding and we beheld his glory-not by the eye of sense, which Hebrew word. Applied to sin, it means to be chargeww in Him only "the carpenter." His glory was able with the guilt of it (Exodus, 28. 38; Leviticus, 5. "spiritually discerned" (1 Corinthians, 2. 7-15; 2 Corin- 1; Ezekiel, 18. 20), and to bear it away (as often). In thians. 3. 18; 4. 4, 6; 5. 16-the glory of surpassing the Levitical victims both ideas met, as they do in grace, love, tenderness, wisdom, purity, spirituality: Christ, the people's guilt being viewed as transferred majesty and meekness, richness and poverty, power to them, avenged in their death, and so borne away by and weakness, meeting together in unique contrast; them (Leviticus, 4. 15; 16. 15, 21, 22; and cf. Isaiah, 53. ever attracting and at times ravishing the "babes" G-12; 2 Corinthians, 5. 21). the sin-The singular numthat followed and forsook all for fim. the glory as of ber being used to mark the collective burden and allThe only begotten of the Father-See on Luke, 1. 35-embracing ethicacy. of the world-not of Israel only. tot like, but such as (belongs to,' such as became or for whom the typical victims were exclusively offered. was betting the only-begotten of the Father (CHRY- Wherever there shall live a sinner throughout the wide SOSTOM in LUCKE, CALVIN, &c.], according to a well-world, sinking under that burden too heavy for him known use of the word "as." to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first-balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance. 31-24. knew him not-Living mostly apart, the one at Nazareth, the other in the Judean

16. THIS

A SAYING OF THE BAPTIST CONFIRMATORY OF after me-in official manifestation. before meus rank and dignity. for he was before ine-in exist; “His goings forth being from of old, from everlasting (Micah, 5. 2). (Anything lower than this His words cannot mean.) q.d., *My Successor is my Supe-desert-to prevent all appearance of collusion, John zor, for He was my Predecessor. This enigmatic play apon the different senses of the words "before" and "after" was doubtless employed by the Baptist to arrest attention, and rivet the thought; and the evanwelist introduces it just to clinch his own statements.

- SAME SUBJECT CONTINUED. of his fulnessgrace and truth," resuming the thread of v. 14. grace for grace-i.e., grace upon grace (as all the best terpreters, in successive communications and larger measures, as each was able to take it in. Observe, the #rd "truth" is here dropt. GRACE being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men. For, &c."The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel on the contrary, actually communicates reality and power from above (cf. Romans, 6. 14). Hence Paul terms the Old Testament "shadow." while he calls the New Testament "substance," Colossians, 2. 17. (OLBAUSKN.] No man-No one,' in the widest sense. bath seen God-by immediate gaze, or direct intuition, in the bossm of the Father-A remarkable expression, here only used, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute soysaintance with Him. He- Emphatic; q.d., He and He only hath declared him,' because He only can. 13 THE BAPTIST'S TESTIMONY TO CHRIST. 19. record-testimony. the Jews-i.e.. the heads of the nation, the members of the Sanhedrim. In this pecuther sense our evangelist seems always to use the term. 20. confessed. &c.- d., While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them. 21 Elias-in his own proper person. that prophetannounced in Deuteronomy, 18, 15, &c., about whom

only knew that at a definite time after his own call, his
Master would show Himself. As He drew near for
baptism one day, the last of all the crowd, the spirit of
the Baptist heaving under a divine presentiment that
the moment had at length arrived, and an air of un-
wonted serenity and dignity, not without traits, pro-
bably,of the family features, appearing in this Stranger,
the Spirit said to him as to Samuel of his youthful
type, "Arise, anoint Him, for this is He!" (1 Samuel,
16. 12). But the sign which he was told to expect was
the visible descent of the Spirit upon Him as He
emerged out of the baptismal water. Then, catching
up the voice from heaven, he saw and bare record
that this is the Son of God." 35. 36. John stood-was
standing,' at his accustomed place. looking-having
fixed his eyes,' with significant gaze, on Jesus. as he
walked-but not now to him. To have done this once
(see on t. 29), was humility enough. [BENGEL.] Behold,
&c.-The repetition of that wonderful proclamation,
in identical terms and without another word, could
only have been meant as a gentle hint to go after Him
as they did,

37-51. FIRST GATHERING OF DISCIPLES-JOHN,
ANDREW, SIMON, PHILIP, NATHANAEL. 38. What
seek ye-gentle, winning question, remarkable as the
Redeemer's first public utterance. (See on Matthew,
12. 18-20.) Where dwellest thou-q.d., That is a ques-
tion we cannot answer in a moment; but had we thy
company for a calm hour in private, gladly should we
open our burden.' 39. Come and see His second
utterance, more winning still. tenth hour-not 10 A.M.
(as some), according to Roman, but 4 P.M, according to
Jewish reckoning, which John follows. The hour is
mentioned to show why they stayed out the day with
him-because little of it remained. 40. One... was
Andrew-The other was doubtless our evangelist him-

First Gathering of Disciples.

Christ's First Miracle.

CHAPTER II.

Ver. 1-12. FIRST MIRACLE, WATER MADE WINE -BRIEF VISIT TO CAPERNAUM. 1. third day-He would take two days to reach Galilee, and this was the third. mother there-it being probably some relative's marriage. John nerer names her. [BENGEL]. 3. LO wine-evidently expecting some display of His glory. and hinting that now was His time. 4. 5. Woman-no term of disrespect in the language of that day (ch. 19. 26. what...to do with thee-q d.. In my Father's business I have to do with Him only. Twas a gentle rebuke for officious interference, entering a region from which all creatures were excluded (cf. Acts, 4, 19, 20. mine hour, &c-hinting that He would do something, but at His own time; and so she understood it v. 5). 6. firkins-about seven and a half gallons in Jewish, or nine in Attic measure; each of these huge water jars. therefore, holding some twenty or more gallons, for washings at such feasts.; (Mark, 7. 4.) 7, 8. Fill.. draw... bear, &c.-directing all, but Himself touching nothing, to prevent all appearance of collusion. 9. 10. well druak- drunk abundantly' (as Song of Solomon, 5. 1), speaking of the general practice. the good till nowthus testifying, while ignorant of the source of supply, not only that it was real wine, but better than any at the feast. 11. manifested forth his glory-Nothing in the least like this is said of the miracles of prophet or apostle nor could without manifest blasphemy be said of any mere creature. Observe, (1.) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle-the noblest sanction that could be given to that Godgiven institution (2.) As the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficient but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and "manifested forth the glory" of His entire Mission. (3.) As Christ countenanced our seasons of festivity, so also that greater fulness which befits such; so far was He from encouraging that asceticism which has since been so often put for all religion. (4.) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures. 12. Capernaum-on the Sea of Galilee. Matthew, 9. 1. his mother and brethren-See on Luke, 2. 51, and Matthew, 13, 54-56.

JOHN, II. self. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the very hour.' But he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of his life; he allows every thing personal to retire,' [OL SHAUSEN.] Peter's brother-and the elder of the two. 41. have found the Messias-The previous preparation of their simple hearts under the Baptist's ministry. made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still. 42. brought him to Jesus-Happy brothers that thus do to each other! beheld him--'fixed his eyes on him,' with significant gaze (as v. 36). Cephas...stone -(See on Matthew, 16. 18.) 43, 44. would go into Galilee -for from His baptism He had sojourned in Judea (showing that the calling at the sea of Galilee (Matthew, 4. 18) was a subsequent one, see on Luke, 5. 1). follow me-the first express call given, the former three having come to Him spontaneously. the city of Andrew and Philip of their birth probably, for they seem to have lived at Capernaum (Mark, 1. 29. 45 Nathanael(See on Matthew, 10. 3.) Moses-(See ch. 5. 46.) sou of Joseph-the current way of speaking. (See Luke, 3. 23.) any good out of Nazareth-remembering Bethlehem, perhaps, as Messiah's predicted birth-place, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital. Come and see Noble remedy against preconceived opinions. [BENGEL.] Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it. (See on ch. 6. 68.) 47, 48. an Israelite indeed... no guile-not only no hypocrite, but, with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuellike, "Speak, Lord, for thy servant heareth." Whence knowest thou me-conscious that his very heart had been read, and at this critical moment more than ever before. Before Philip called thee-showing He knew all that passed between Philip and him at a distance. when under the fig-tree, &c.-where retirement for meditation and prayer was not uncommon. [LIGHTFOOT] Thither, probably-hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception-he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on Luke, 2. 8.) Now he has it. Thou guileless one, that fig-tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes -I saw it all.' The first words of Jesus had astonished. but this quite overpowered and won him. 49. Son of God...King of Israel-the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on ch. 20. 28), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go. 50, 51. Because I said, &c. -q d., So quickly convinced, and on this evidence only ?-an expression of admiration. Hereafter, &c.-The key to this great saying is Jacob's vision (Genesis, 28. 12. &c ), to which the allusion plainly is To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "beaven opened and the angels of God ascending and descending upon a" mystic ladder reaching from heaven to earth." By and by.' says Jesus here, 'ye shall see this communication between heaven and earth thrown wide open, and the Son of Man the real Ladder of this intercourse.'

130

(See on

Not

13-25. CHRIST'S FIRST PASSOVER-FIRST CLEANS ING OF THE TEMPLE. 14-17. in the temple-not the temple itself, as v. 19-21, but the temple-court. sold oxen, &c-for the convenience of those who had to offer them in sacrifice. changers of money-of Roman into Jewish money, in which the temple-dues (see on Matthew, 17. 24) had to be paid. smail cords-likely some of the rushes spread for bedding, and when twisted used to tie up the cattle there collected. by this slender whip but by divine majesty was the ejection accomplished. the whip being but a sign of the scourge of divine anger.' [GROTIUS.] poured out... overthrew, &c.-thus expressing the mingled indignation and authority of the impulse. my father's houseHow close the resemblance of these remarkable words to Luke 2. 49; the same consciousness of intrinsic rela tion to the Temple-as the seat of His Father's most august worship, and so the symbol of all that is due to Him on earth-dictating both speeches. when but a youth with no authority. He was simply "a Son IN His own house," now He was "a Son ovER His own house" (Hebrews. 3. 6), the proper Represen tative, and in flesh" the Heir," of his Father's rights. house of merchandise-There was nothing wrong in the merchandise; but to bring it, for their own and others' convenience, into that most sacred place was a high handed profanation which the eye of Jesus

Only.

Night-Interview of

JOHN, III.

Nicodemus with Jesus.

could not endure. eaten me up-a glorious feature in the predicted character of the suffering Messiah (Psalm 9. and rising high even in some not worthy to loose the latchet of His shoes. (Exodus, 32. 19. &c.) 18-22. What sign, &c.-Though the act and the words of Christ, taken together, were sign enough, they were uneunvinced: yet they were awed, and though at His very Lext appearance at Jerusalem they "sought to kill him" for speaking of "His Father" just as He did now (ch. 5. 2. they, at this early stage, only ask a sign. Destroy tus temple, &c.-See on Mark, 14. 58, 59). forty-six years-From the eighteenth year of Herod till then was ast forty-six years. (JOSEPHUS, Antiquities, xv. 11. 1.] temple of his body-in which was enshrined the glory of the eternal Word. (See on ch. 1. 14.) By its resurrecon the true Temple of God upon earth was reared up, of which the stone one was but a shadow; so that the allusion is not quite exclusively to Himself, but takes in that Temple of which He is the foundation, and all believers are the "lively stones." (1 Peter, 2. 4, 5.) beloved the Scriptures-on this subject, i.e., what was Lant, which was hid from them till then. Mark (1.) the act by which Christ signalised His first public appearance in the Temple: Taking "His fan in His hand, He purges His floor," not thoroughly indeed, but enough to foreshadow His last act towards that faith-kingdom of God," the reality being the sole work of less people-to sweep them out of God's house. (2.) The sin of His authority to do this is the announcefent, at this first outset of His ministry, of that comin death by their hands, and resurrection by His own, which were to pave the way for their judicial ejection. 23-25. in the feast-day-the foregoing things occurring probably before the feast began. many believed-superScially, struck merely by "the miracles He did." Of these we have no record. did not commit-'entrust,' or let himself down familiarly to them, as to His genuine disciples, knew what was in man-It is impossible for language more clearly to assert of Christ what in Jeremah, 17. 9, 10, and elsewhere, is denied of all mere creatures.

beginnings here (Luke, 16. 16), or its consummation hereafter. (Matthew, 25. 34: Ephesians, 5. 5.) 4. How, &c-The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible. 5. of water and of the SpiritA twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost, Indeed this element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (36, 25-27), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the the Holy Ghost. (Titus. 3. 5.) 6-8. That which is born, &c. A great universal proposition; That which is begotten carries within itself the nature of that which begat it.' (OLSHAUSEN.] flesh-Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (Romans, 8. 1-9). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before (Job, 14, 4; Psalm 51. 5). is spirit— Partakes of and possesses His spiritual nature. Marvel not, &c.-If a spiritual nature only can see and enter the kingdom of God; if all we bring into the world with us be the reverse of spiritual; and if this spiritVer. 1-21. NIGHT-INTERVIEW OF NICODEMUS uality be solely of the Holy Ghost, no wonder a new WITH JESUS. 1, 2. Nicodemus-In this member of the birth is indispensable. ye must-Ye, says Jesus, not Sanbedrun sincerity and timidity are seen struggling we.' [BENGEL.] After those universal propositions, together. One of those superficial "believers" men-about what "a man" must be, to "enter the kingtioned in ch. 2. 23, 24, yet inwardly craving further dom of God,"-this is remarkable, showing that our sat sfaction, he comes to Jesus in quest of it, but Lord meant to hold himself forth as "separate from ames "by night" (see ch. 19. 38, 39; 12. 42); he avows sinners." The wind, &c.-Breath and spirit (one word his conviction that He was "come from God"-an ex- both in Hebrew and Greek), are constantly brought prosion never applied to a merely human messenger, together in Scripture as analogous (Job, 27. 3; 33. 4; and probably meaning more here-but only as "a Ezekiel, 37. 9-14). canst not tell, &c.-The laws which tracker," and in His miracles he sees a proof merely govern the motion of the winds are even yet but parthat God is with him." Thus, while unable to re- tially discovered; but the risings, fallings, and change press has convictions he is afraid of committing himself in direction many times in a day, of those gentle breezes too far. 3. Except, &c. This blunt and curt reply was here referred to will probably ever be a mystery to us: plainly meant to shake the whole edifice of the man's So of the operation of the Holy Ghost in the new birth. region in order to lay a deeper and more enduring 9, 10. How, &c.-Though the subject still confounds foundation. Nicodemus probably thought he had gone him, the necessity and possibility of the new birth is a long way, and expected, perhaps, to be complimented no longer the point with him, but the nature of it and on his candour. Instead of this, he is virtually told how it is brought about. [LUTHARDT.] From this that be has raised a question which he is not in a capa- moment Nicodemus says nothing more, but has sunk city to solve, and that before approaching it, his spirit-into a disciple who has found his true teacher. Thereval ouion required to be rectified by an entire revolu- fore the Saviour now graciously advances in his comtion on his inner man. Had the man been less sincere, munications of truth, and once more solemnly brings this would certainly have repelled him; but with per- to the mind of this teacher in Israel, now become a scor in his mixed state of mind-to which Jesus was learner, his own not guiltless ignorance, that He may no strancer (ch. 2. 25)-such methods speed better then proceed to utter, out of the fulness of His divine than more honeyed words and gradual approaches. a knowledge, such farther testimonies both of earthly mas-not a Jew merely; the necessity is a universal and heavenly things as his docile scholar may to his one born again-or, as it were, begin life anew, in re- own profit receive.' [STIER.] master-teacher.' The lation to God; his manner of thinking, feeling, and question clearly implies that the doctrine of regeneraacting, with reference to spiritual things, undergoing tion is so far disclosed in the Old Testament that Nicoa fundamental and permanent revolution. cannot see demus was culpable in being ignorant of it. Nor is it -can have no part in just as one is said to "see life, merely as something that should be experienced under ** see death," &c.). the kingdom of God-whether in its the Gospel that the Old Testament holds it forth-as

CHAPTER III.

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