2nd Week of Easter - Mon

Being let go, they came to their own[3] company, relating with simplicity all that had happened.

Ad suos, Greek: pros tous idious.

With one accord. With one mind, as in the Greek, and with one voice, being inspired by the Holy Ghost, they fell to prayer. (Witham)

That thou stretch forth thy hand.[4] Literally, in this that thou stretch forth thy hand to cures, &c. They pray to God, that he would continue to confirm their faith by miracles. (Witham)

In eo quod extendas, Greek: en to ekteinein, by stretching forth, &c.

The place was shaken. Much in the same manner, as at the first coming of the Holy Ghost. --- They were all filled with the Holy Ghost. Their hearts were inflamed and excited by a new motion of grace. (Witham)

23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians ( v. 23 ): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. xii. 12 . As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company.

II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. i. 14 . 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24 . Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon — with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

1. Their adoration of God as the Creator of the world ( v. 24 ): With one mind, and so, in effect, with one mouth, they glorified God, Rom. xv. 6 . They said, "O Lord, thou art God, God alone; Despota , thou art our Master and sovereign Ruler " (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26 . God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. ii. 1, 2 , (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ —against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28 . It is of a truth —it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en te polei sou taute — in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called ( Luke ii. 27 , 43 ) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luke i. 35 , that holy thing ), and thy holy child; the word signifies both a son and a servant, paida sou . He was the Son of God; and yet in the work of redemption he acted as his Father's servant ( Isa. xlii. 1 ), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, v. 26 . And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. v. 17 . Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die—therefore he must be slain; yet not by his own hands—therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch. xvi. 11 . And as David was delivered to Shimei to be made a curse ( 2 Sam. xvi. 11 ): The Lord has bidden him. God's hand and his counsel determined it —his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement ( Lev. xvi. 8 ), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. xvi. 33 . Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job xiii. 26 , Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth ( Dan. x. 21 ), and in the volume of the book it was written of Christ, Ps. xl. 7 . It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

(1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, v. 29 . Behold them, as thou art said to behold them in the psalm before quoted ( Ps. ii. 4 ), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. xxxvii. 22 . And now, Lord; ta nyn there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah ( Isa. xxxvii. 17 ): " Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite ( Ps. x. 14 ); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. lxxvi. 10 . It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, " Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;" but, " Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, "Lord, give us grace to go on in our work and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

(3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching ( Isa. lxv. 2 ), or in curing, ch. ix. 17 . [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission ( Mark xvi. 17, 18 ); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

23-30. being let go, they went to their own company-- Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.

31-37. place was shaken-- glorious token of the commotion which the Gospel was to make ( Ac 17:6 ; compare Ac 16:26 ), and the overthrow of all opposing powers in which this was to issue.

they were all filled with the Holy Ghost, and spake, &c.-- The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" ( Ac 4:29 , 31 ); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.

1. "Why do the heathen rage, and the people meditate vain things?"

(ver. 1). "The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ"

(ver. 2). It is said, "why?" as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles.

2. "Let us break their bonds asunder, and cast away their yoke from us"

(ver. 3). Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to "meditate vain things." So that "let us break their bonds asunder, and cast away their yoke from us," may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.

3. "He that dwelleth in the heavens shall laugh them to scorn, and the Lord shall have them in derision"

(ver. 4). The sentence is repeated; for "He who dwelleth in the heavens," is afterwards put, "the Lord;" and for "shall laugh them to scorn," is afterwards put, "shall have them in derision." Nothing of this however must be taken in a carnal sort, as if God either laugheth with cheek, or derideth with nostril; but it is to be understood of that power which He giveth to His saints, that they seeing things to come, namely, that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men "meditate a vain thing." For this power whereby these things are foreknown is God's "laughter" and "derision." "He that dwelleth in the heavens shall laugh them to scorn." If by "heavens" we understand holy souls, by these God, as foreknowing what is to come, will "laugh them to scorn, and have them in derision."

4. "Then He shall speak unto them in His wrath, and vex them in His sore displeasure"

(ver. 5). For showing more clearly how He will "speak unto them," he added, He will "vex them;" so that "in His wrath," is, "in His sore displeasure." But by the "wrath and sore displeasure" of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avengeth, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, "But Thou, Lord of power, judgest with tranquillity, and with great favour orderest us." The "wrath" of God then is an emotion which is produced in the soul which knoweth the law of God, when it sees this same law transgressed by the sinner. For by this emotion of righteous souls many things are avenged. Although the "wrath" of God can be well understood of that darkening of the mind, which overtakes those who transgress the law of God.

5. "Yet am I set by Him as King upon Sion, His holy hill, preaching His decree"

(ver. 6). This is clearly spoken in the Person of the very Lord our Saviour Christ. But if Sion signify, as some interpret, beholding, we must not understand it of anything rather than of the Church, where daily is the desire raised of beholding the bright glory of God, according to that of the Apostle, "but we with open face beholding the glory of the Lord." Therefore the meaning of this is, Yet I am set by Him as King over His holy Church; which for its eminence and stability He calleth a mountain. "Yet I am set by Him as King." I, that is, whose "bands" they were meditating "to break asunder," and whose "yoke" to "cast away." "Preaching His decree." Who doth not see the meaning of this, seeing it is daily practised?

6. "The Lord hath said unto me, Thou art My Son, to-day have I begotten Thee"

(ver. 7). Although that day may also seem to be prophetically spoken of, on which Jesus Christ was born according to the flesh; and in eternity there is nothing past as if it had ceased to be, nor future as if it were not yet, but present only, since whatever is eternal, always is; yet as "today" intimates presentiality, a divine interpretation is given to that expression, "To-day have I begotten Thee," whereby the uncorrupt and Catholic faith proclaims the eternal generation of the power and Wisdom of God, who is the Only-begotten Son.

7. "Ask of Me, and I shall give Thee the nations for Thine inheritance"

(ver. 8). This has at once a temporal sense with reference to the Manhood which He took on Himself, who offered up Himself as a Sacrifice in the stead of all sacrifices, who also maketh intercession for us; so that the words, "ask of Me," may be referred to all this temporal dispensation, which has been instituted for mankind, namely, that the "nations" should be joined to the Name of Christ, and so be redeemed from death, and possessed by God. "I shall give Thee the nations for Thine inheritance," which so possess them for their salvation, and to bear unto Thee spiritual fruit. "And the uttermost parts of the earth for Thy possession." The same repeated, "The uttermost parts of the earth," is put for "the nations;" but more clearly, that we might understand all the nations. And "Thy possession" stands for "Thine inheritance."

8. "Thou shalt rule them with a rod of iron," with inflexible justice, and "Thou shalt break them like a potter's vessel"

Raged. Hebrew, "come together with tumult," (Symmachus) "loud cries," like a furious army, composed of several nations. (Haydock) --- Why have the Philistines, &c., assembled to obstruct my reign? or (Calmet) "why will the Gentiles be troubled, and the tribes meditate vain things?" (St. Jerome) Pilate, Herod, and the chiefs of the Jews, met to destroy the Messias; though, on other occasions, they were at variance. (Haydock) --- Their attempts were fruitless. Their false witnesses could not agree. (Calmet) --- The priests had, in vain, meditated on the law, since they had not discovered Him who was the end of it. (St. Athanasius; &c.) --- People of Israel, Acts iv. 27. (Menochius)

Kings. Herod and Pilate, (Worthington) who acted for the Roman emperor. --- Princes, of the priests, (Haydock) Annas and Caiaphas. But all the rage of the Gentiles and Jews against Christ was fruitless, (Worthington) and wicked, (Haydock) as the attempt of the surrounding nations to dethrone David was, in contradiction to the divine appointment. He is sometimes styled the Christ, or "anointed of the Lord," Psalm xix. 7. But the Chaldean has, "to revolt from the Lord, and fight with his Messias." So that the ancient Jews agreed with us, (Calmet) and it would be "rash to abandon the interpretation given by St. Peter." (St. Jerome)

Us. Let us no longer be subject to the old law, which is abrogated, (St. Augustine) or the enemies of David, and of Christ, encourage one another (Calmet) to subvert their authority, before it be too well established. Protestants still seem to be actuated with the same phrensy; fearing nothing more than the restoration of the Catholic religion [in Great Britain]; and incessantly pouring in petitions to [the British] Parliament to withhold the common rights of subjects from people of that [Catholic] persuasion. (Haydock) --- "I fear there are more political than religious objectors to emancipation [of Catholics in Great Britain]." (Nightingale)

Them, who continue rebellious, Proverbs i. He speaks thus to shew that we deserve derision. (Haydock) --- Quod nos derisu digna faciamus. (St. Jerome) --- Yet he will convert many, (Worthington) even of those who, like St. Paul, were bent on persecuting the faithful. If they still resist, (Haydock) he will shew the futility of their plans, and triumph over all, as David did over his opponents, and Christ over those who wished to have obstructed his resurrection, and the propagation of his gospel. Thus Jesus has proved his divinity, and confirmed our hopes that he will still protect his Church; as he did when it seemed to be in the greatest danger. (Calmet) --- God can fear no opposition to his decrees. (Menochius) --- He is in Heaven, to whom we ought to address our prayers. The Lord seems to be here applicable to Christ. Chaldean, "the word of God." He has the title of the Creator, Adonai, as the Jews have marked it with a Kamets 134 times, when it is to be taken in that sense. (Berthier)

Rage. These, and similar expressions, when applied to the immutable Deity, only denote that men have deserved the worst of punishments. (Haydock) --- God had discomfited the enemies of David (2 Kings v. 20, 24.) by his thunder. But he still more confounded the devil, when Christ descended to take away his spoils; and he chastised the Jews by the ruin of their city, (Calmet) as he has or will do all persecutors of his Church. (Haydock) --- He will severely reprehend, and justly punish the obstinate. (Worthington)

PSALM II. (QUARE FREMUERUNT.)

The vain efforts of persecutors against Christ and his Church.

This psalm has no title, and therefore, St. Jerome, after the Jews, consider it as a part of the former. In Acts xiii. 33., some copies have, in the first, others in the second psalm; and Origen testifies that he saw a copy where this and the former psalm were joined together; and he says, the psalms were not distinguished by numbers or letters, as they have been since. We find in some Greek and Latin manuscripts, "a psalm of David." It is certain that he composed it, speaking of the Messias, (Acts iv. 25., and Hebrews i. 5.) though some passages may be applied to himself. The Rabbins would restrain it to him entirely; and some Christians have been so much off their guard, as to allow (Calmet) that it refers to David in the literal sense, and to Christ only in the spiritual; (Lyranus; Grotius) which would destroy the force of the prophecy. David takes occasion, (Calmet) from the opposition which was made by Saul, (Haydock) the Philistines, &c., (2 Kings v. 7; Josephus, [Antiquities?] vii. 4.) to his own exaltation, to foretell the similar rage with which many would resist the Messias. (Calmet) --- The Philistines, however, had no kings to oppose David, as Kimchi confesses; and we had better refer the whole psalm to Christ. (Berthier)

I am. Hebrew, "I have anointed....over Sion, my," &c. St. Jerome and others have read in the first person, what the Septuagint translate in the third. The sense is much the same. (Calmet) --- But the Vulgate seems to be better connected, and the same letters may have this sense, if we neglect the points, which were unknown to the Septuagint and of modern invention. These interpreters may also have read a v for i, as these letters are very similar. (Berthier) --- "But I am anointed king by him over Sion, his holy mountain." (Houbigant) --- Theodoret, observing that Christ is king not only over Sion, but also over all, alters the punctuation: On Sion....preaching, &c., which is very plausible, since Isaias (ix. 3.) says, the law shall come forth from Sion, (Berthier) and [Isaias] chap. xxxvii. 32., and salvation from Mount Sion. Hence Christ preached frequently in the temple. It is certain David was not anointed here, but at Hebron; and the temple was not built till the reign of Solomon. See Psalm cix. 2.\

Thee. Chaldean weakens this text. (Haydock) --- "I love thee as my son, and look upon thee with the same affection, as if I had this day created thee;" which might be applied to David, now settled more firmly on the throne by his late victory. But it literally refers to Christ, either born in time, (ver. 1., St. Augustine; Calmet) or baptized; (St. Justin Martyr) or rather rising again, (Acts xiii. 33.) and born from all eternity, Hebrews i. 5. This shews him superior to the angels. The prophet had both these events in view. Eternity is always the same. (Berthier; Bossuet; Du Hamel) --- He to whom God may speak thus to-day, at all times, must be God also. (Robertson, Lexic.) (John v. 25.) --- To this Socinians can make no reply, without giving up the Epistle to the Hebrews or allowing that the apostle's arguments were inconclusive. (Berthier) --- The same text may thus have many literal senses. (Du Hamel) --- The eternal birth seems here to be the chief, as from that source the nativity, baptism, priesthood, (Hebrews xv. 5.) and miraculous resurrection of Christ, necessarily spring. (Haydock)

Ask. The Messias must be invested with human nature, and merit all graces for man. When did David ask for such an extensive dominion? (Berthier) --- But Christ's kingdom extends over the world. His Church cannot fail, as St. Augustine proved hence against the Donatists, and his arguments confute Protestants as well. (Worthington) --- Our doctors used to refer this psalm to the Messias, said R. Solomon; but it is better to apply it to David, on account of "Christians." (Du Hamel)

Rule, as a shepherd, (Greek: poimaneis) as it is cited [in] Apocalypse ii. 26. But he is speaking of vengeance taken on the rebellious; and we might translate, "Thou shalt break," &c. (Calmet) --- Yet this is not necessary, as a shepherd sometimes beats with severity, to prevent his sheep from straying. (Haydock) --- The Church guides also use coercion, but for the good of the flock. (Calmet) --- God brought the murderers of his Son to an evil end, and destroyed their city. (Haydock) --- He broke the Gentiles, to make them a more noble vessel, Jeremias xviii. 4. (St. Hilary) --- He will execute judgment at the last day, Apocalypse xix. 11. (Calmet) --- When the clay is still soft the vessel may easily be repaired; so the sinner may be reclaimed, when he has only just fallen . (St. Jerome) --- Even the most obdurate, are as clay in God's hands. (Worthington)

1 Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves, and the rulers take counsel together, against the Lord , and against his anointed, saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion.

We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here,

I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, v. 1-3 . One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ—a sign that it was from heaven, for the opposition was plainly from hell originally.

1. We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Acts iv. 27 .

2. Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, John xv. 24 . The great author of our holy religion is here called the Lord's anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness.

3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luke xiii. 14 ; John xi. 47 ; Acts v. 17, 33 ; xix. 28 . Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They imagine or meditate, that is, they contrive means to suppress the rising interests of Christ's kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They take counsel together, to assist and animate one another in this opposition; they carry their resolutions nemine contradicente—unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ's kingdom, Ps. lxxxiii. 5 .

4. We are here told what it is they are exasperated at and what they aim at in this opposition ( v. 3 ): Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then they will not have this man to reign over them, Luke xix. 14 . Christ has bands and cords for us; those that will be saved by him must be ruled by him; but they are cords of a man, agreeable to right reason, and bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God's commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can.

5. They are here reasoned with concerning it, v. 1 . Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it.

II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that sits in the heavens, v. 4 . He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Ps. xxix. 10 . The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore,

1. The attempts of Christ's enemies are easily ridiculed. God laughs at them as a company of fools. He has them, and all their attempts, in derision, and therefore the virgin, the daughter of Zion, has despised them, Isa. xxxvii. 22 . Sinners' follies are the just sport of God's infinite wisdom and power; and those attempts of the kingdom of Satan which in our eyes are formidable in his are despicable. Sometimes God is said to awake, and arise, and stir up himself, for the vanquishing of his enemies; here is said to sit still and vanquish them; for the utmost operations of God's omnipotence create no difficulty at all, nor the least disturbance to his eternal rest.

2. They are justly punished, v. 5 . Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa. xi. 4 ; 2 Thess. ii. 8 . He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again. Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them in to a consternation (as the word is), and brings them to their wits' end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ's good subjects; but the day is coming when vexation shall be recompensed to them.

3. They are certainly defeated, and all their counsels turned headlong ( v. 6 ): Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, 2 Sam. v. 6 . The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him: I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: " I have set him, I have settled him." (5.) He is set upon Zion, the hill of God's holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called holy. Christ's throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to go forth from Zion ( Isa. ii. 3 , Mic. iv. 2 ), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful.

7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

We have heard what the kings of the earth have to say against Christ's kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay.

I. The kingdom of the Messiah is founded upon a decree, an eternal decree, of God the Father. It was not a sudden resolve, it was not the trial of an experiment, but the result of the counsels of the divine wisdom and the determinations of the divine will, before all worlds, neither of which can be altered—the precept or statute (so some read it), the covenant or compact (so others), the federal transactions between the Father and the Son concerning man's redemption, represented by the covenant of royalty made with David and his seed, Ps. lxxxix. 3 . This our Lord Jesus often referred to as that which, all along in his undertaking, he governed himself by; This is the will of him that sent me, John vi. 40 . This commandment have I received of my Father, John x. 18 ; xiv. 31 .

II. There is a declaration of that decree as far as is necessary for the satisfaction of all those who are called and commanded to yield themselves subjects to this king, and to leave those inexcusable who will not have him to reign over them. The decree was secret; it was what the Father said to the Son, when he possessed him in the beginning of his way, before his works of old; but it is declared by a faithful witness, who had lain in the bosom of the Father from eternity, and came into the world as the prophet of the church, to declare him, John i. 18 . The fountain of all being is, without doubt, the fountain of all power; and it is by, from, and under him, that the Messiah claims. He has his right to rule from what Jehovah said to him, by whose word all things were made and are governed. Christ here makes a tow-fold title to his kingdom:—1. A title by inheritance ( v. 7 ): Thou art my Son, this day have I begotten thee. This scripture the apostle quotes ( Heb. i. 5 ) to prove that Christ has a more excellent name than the angels, but that he obtained it by inheritance, v. 4 . He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, John i. 14 . And the Father owns him, and will have this declared to the world as the reason why he is constituted King upon the holy hill of Zion; he is therefore unquestionably entitled to, and perfectly qualified for, that great trust. He is the Son of God, and therefore of the same nature with the Father, has in him all the fulness of the godhead, infinite wisdom, power, and holiness. The supreme government of the church is too high an honour and too hard an undertaking for any mere creature; none can be fit for it but he who is one with the Father and was from eternity by him as one brought up with him, thoroughly apprized of all his counsels, Prov. viii. 30 . He is the Son of God, and therefore dear to him, his beloved Son, in whom he is well pleased; and upon this account we are to receive him as a King; for because the Father loveth the Son he hath given all things into his hand, John iii. 35 ; v. 20 . Being a Son, he is heir of all things, and, the Father having made the worlds by him, it is easy to infer thence that by him also he governs them; for he is the eternal Wisdom and the eternal Word. If God hath said unto him, " Thou art my Son, " it becomes each of us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy us that his kingdom is well-grounded upon his sonship, we are here told what his sonship is grounded on: This day have I begotten thee, which refers both to his eternal generation itself, for it is quoted ( Heb. i. 5 ) to prove that he is the brightness of his Father's glory and the express image of his person ( v. 3 ), and to the evidence and demonstration given of it by his resurrection from the dead, for to that also it is expressly applied by the apostle, Acts xiii. 33 . He hath raised up Jesus again, as it is written, Thou art my Son, this day have I begotten thee. It was by the resurrection from the dead, that sign of the prophet Jonas, which was to be the most convincing of all, that he was declared to be the Son of God with power, Rom. i. 4 . Christ is said to be the first-begotten and first-born from the dead, Rev. i. 5 ; Col. i. 18 . Immediately after his resurrection he entered upon the administration of his mediatorial kingdom; it was then that he said, All power is given unto me, and to that especially he had an eye when he taught his disciples to pray, Thy kingdom come. 2. A title by agreement, v. 8, 9 . The agreement is, in short, this: the Son must undertake the office of an intercessor, and, upon that condition, he shall have the honour and power of a universal monarch; see Isa. liii. 12 , Therefore will I divide him a portion with the great, because he made intercession for the transgressors. He shall be a priest upon his throne, and the counsel of peace shall be between them both, Zech. vi. 13 . (1.) The Son must ask. This supposes his putting himself voluntarily into a state of inferiority to the Father, by taking upon him the human nature; for, as God, he was equal in power and glory with the Father and had nothing to ask. It supposes the making of a satisfaction by the virtue of which the intercession must be made, and the paying of a price, on which this large demand was to be grounded; see John xvii. 4, 5 . The Son, in asking the heathen for his inheritance, aims, not only at his own honour, but at their happiness in him; so that he intercedes for them, ever lives to do so, and is therefore able to save to the uttermost. (2.) The Father will grant more than to the half of the kingdom, even to the kingdom itself. It is here promised him, [1.] That his government shall be universal: he shall have the heathen for his inheritance, not the Jews only, to whose nation the church had been long confined, but the Gentiles also. Those in the uttermost parts of the earth (as this nation of ours) shall be his possession, and he shall have multitudes of willing loyal subjects among them. Baptized Christians are the possession of the Lord Jesus; they are to him for a name and a praise. God the Father gives them to him when by his Spirit and grave he works upon them to submit their necks to the yoke of the Lord Jesus. This is in part fulfilled; a great part of the Gentile world received the gospel when it was first preached, and Christ's throne was set up there where Satan's seat had long been. But it is to be yet further accomplished when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ, Rev. xi. 15 . Who shall live when God doeth this? [2.] That it shall be victorious: Thou shalt break them (those of them that oppose thy kingdom) with a rod of iron, v. 9 . This was in part fulfilled when the nation of the Jews, those that persisted in unbelief and enmity to Christ's gospel, were destroyed by the Roman power, which was represented ( Dan. ii. 40 ) by feet of iron, as here by a rod of iron. It had a further accomplishment in the destruction of the Pagan powers, when the Christian religion came to be established; but it will not be completely fulfilled till all opposing rule, principality, and power, shall be finally put down, 1 Cor. xv. 24 ; Ps. cx. 5, 6 . Observe, How powerful Christ is and how weak the enemies of his kingdom are before him; he has a rod of iron wherewith to crush those that will not submit to his golden sceptre; they are but like a potter's vessel before him, suddenly, easily, and irreparably dashed in pieces by him; see Rev. ii. 27 . "Thou shalt do it, that is, thou shalt have leave to do it." Nations shall be ruined, rather than the gospel church shall not be built and established. I have loved thee, therefore will I give men for thee, Isa. xliii. 4 . "Thou shalt have power to do it; none shall be able to stand before thee; and thou shalt do it effectually." Those that will not bow shall break.

1. Why do the heathen, &c.-- Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.

heathen-- nations generally, not as opposed to Jews.

the people-- or, literally, "peoples," or races of men.

2. The kings and rulers lead on their subjects.

set themselves-- take a stand.

take counsel-- literally, "sit together," denoting their deliberation.

anointed-- Hebrew, "Messiah"; Greek, "Christ" ( Joh 1:41 ). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets ( Is 6:1 ); priests ( Ex 30:30 ); and kings ( 1Sa 10:1 ; 16:13 ; 1Ki 1:39 ). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him ( Da 9:26 ). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews ( Mt 27:1 ; Lu 23:1-25 ), with the furious mob, are vividly portrayed.

3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.

bands ... and ... cords-- denote the restraints of government.

4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.

He that sitteth in the heavens-- enthroned in quiet dignities (compare Psa 29:10 ; Is 40:22 ).

shall laugh-- in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.

5. Then shall he speak-- His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do ( Ge 1:3 ; Psa 33:9 ).

vex them-- agitate or terrify them ( Psa 83:15 ).

6. The purpose here declared, in its execution, involves their overthrow.

Yet-- literally, "and," in an adversative sense.

I have set-- anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.

my king-- appointed by Me and for Me ( Nu 27:18 ).

upon my holy hill of Zion-- Zion, selected by David as the abode of the ark and the seat of God's visible residence ( 1Ki 8:1 ); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named ( Psa 9:11 ; 51:18 ; 99:2 ; Is 8:18 ; 18:7 , &c.).

7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.

this day have I begotten thee-- as 2Sa 7:14 , "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Ac 13:33 , Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Ac 13:32 is used as in Ac 2:30 ; 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Ac 2:34 , allusion is made to His death ( Ro 1:4 ). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in He 5:5 , by these ends, and by others in Mt 3:17 ; 17:5 .

8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.

heathen-- or, "nations" ( Psa 2:1 ).

and the uttermost parts of the earth-- ( Psa 22:27 ); denotes universality.

9. His enemies shall be subject to His terrible power ( Job 4:9 ; 2Th 2:8 ), as His people to His grace ( Psa 110:2 , 3 ).

rod of iron-- denotes severity ( Re 2:27 ).

a potter's vessel-- when shivered cannot be mended, which will describe utter destruction.

There was a man of the Pharisees named Nicodemus, a ruler of the Jews:2. The same came to Jesus by night, and said to him, Rabbi, we know that you are a teacher come from God: for no man can do these miracles that you do, except God be with him.3. Jesus answered and said to him, Verily, verily, I say to you, Except a man be born again, he cannot see the kingdom of God.

He had said above that, when He was at Jerusalem many believed in His Name, when they saw the miracles which He did. Of this number was Nicodemus, of whom we are told; There was a man of the Pharisees, Nicodemus, a ruler of the Jews. Bede: His rank is given, A ruler of the Jews; and then what he did, This man came to Jesus by night: hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having given him an elementary knowledge of them. Chrysostom: As yet however he was withheld by Jewish infirmity: and therefore he came in the night, being afraid to come in the day. Of such the Evangelist speaks elsewhere, Nevertheless, among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. Augustine: Nicodemus was one of the number who believed, but were not as yet born again. Wherefore he came to Jesus by night. Whereas those who are born of water and the Holy Ghost, are addressed by the Apostle, You were sometimes darkness, but now are you light in the Lord. Haymo: Or, well may it be said that he came in the night, enveloped, as he was, in the darkness of ignorance, and not yet come to the light, i.e. the belief that our Lord was very God. Night in the language of Holy Writ is put for ignorance. And said to him, Rabbi, we know that You are a teacher come from God. The Hebrew Rabbi, has the meaning of Magister in Latin. He calls him, we see, a Master, but not God: he does not hint at that; he believes Him to be sent from God, but does not see that He is God.

What the ground of his belief was, is plain from what immediately follows: For no one can do these miracles that You do, except God be with him. Nicodemus then was one of the many who believed in His Name, when they saw the signs that He did.

He did not however conceive any great idea of them from His miracles; and attributed to Him as yet only a human character, speaking of Him as a Prophet, sent to execute a commission, and standing in need of assistance to do His work; whereas the Father had begotten Him perfect, self-sufficient, and free from all defect. It being Christ’s design however for the present not so much to reveal His dignity, as to prove that He did nothing contrary to the Father; in words He is often humble, while His acts ever testify His power. And therefore to Nicodemus on this occasion He says nothing expressly to magnify Himself; but He imperceptibly corrects his low views of Him, and teaches him that He was Himself all-sufficient, and independent in His miraculous works. Hence He answers, Verily, verily, I say to you, Except a man be born again, the cannot see the kingdom of God.

Those then are the persons to whom Jesus commits Himself, those born again, who come not in the night to Jesus, as Nicodemus did. Such persons immediately make profession.

He says therefore, Except a man be born again, be cannot see the kingdom of God: as if He said, You are not yet born again, i.e. of God, by a spiritual begetting; and therefore your knowledge of Me is not spiritual, but carnal and human. But I say to you, that neither you, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except you are born from above, and have received the certainty of my doctrines, you wander out of the way, and are far from the kingdom of heaven. By which words our Lord discloses His nature, showing that He is more than what He appears to the outward eye. The expression, From above, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shows the love of a disciple, by staying to ask more questions.

Nicodemus said to 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 to you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.7. Marvel not that I said to you, You must be born again.8. The wind blows where it lists, and you hear the sound thereof, but can not tell whence it comes, and whither it goes; so is every one that is born of the Spirit.

Nicodemus coming to Jesus, as to a man, is startled on learning greater things than man could utter, things too lofty for him. His mind is darkened, and he does not stand firm, but reels like one on the point of falling away from the faith. Therefore he objects to the doctrine as being impossible, in order to call forth a fuller explanation. Two things there are which astonish him, such a birth, and such a kingdom; neither yet heard of among the Jews. First he urges the former difficulty, as being the greatest marvel. Nicodemus, said to him, How can a man be born when be is old? can he enter a second time into his mother’s womb, and be born?

The question put thus sounds as if a boy might enter a second time into his mother’s womb and be born. But Nicodemus, we must remember, was an old man, and took his instance from himself; as if he said, I am an old man, and seek my salvation; how can I enter again into my mother’s womb, and be born?

You call Him Rabbi, and say that He comes from God, and yet receive not His sayings, but use to your master a word which brings in endless confusion; for that how, is the inquiry of a man who has no strong belief; and many who have so inquired, have fallen from the faith; some asking, how God became incarnate? others, how He was born? Nicodemus here asks from anxiety. But observe when a man trusts spiritual things to reasonings of his own, how ridiculously he talks.

It is the Spirit that speaks, whereas he understands carnally; he knew of no birth save one, that from Adam and Eve; from God and the Church he knows of none. But do you so understand the birth of the Spirit, as Nicodemus did the birth of the flesh; for as the entrance into the womb cannot be repeated, so neither can baptism.

While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say to you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

As if He said, You understand me to speak of a carnal birth; but a man must be born of water and of the Spirit, if he is to enter into the kingdom of God. If to obtain the temporal inheritance of his human father, a man must be born of the womb of his mother; to obtain the eternal inheritance of his heavenly Father, he must be born of the womb of the Church. And since man consists of two parts, body and soul, the mode even of this latter birth is twofold; water the visible part cleansing the body; the Spirit by His invisible cooperation, changing the invisible soul.

If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He has opened heaven to us. But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulcher, whence he ascends a new man. Thus should you learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, fills all things. For which reason also Christ lay three days in the grave before His resurrection. That then which the womb is to the offspring, water is to the believer; he is fashioned and formed in the water. But that which is fashioned in the womb needs time; whereas the water all is done in an instant. For the nature of the body is such as to require time for its completion; but spiritual creations are perfect from the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i.e. living souls; but souls rational and endued with the Spirit.

Because He does not say, Except a man be born again of water and of the Spirit, he shall not have salvation, or eternal life; but, he shall not enter into the kingdom of God; from this, some infer that children are to be baptized in order to be with Christ in the kingdom of God, where they would not be, were they not baptized; but that they will obtain salvation and eternal life even if they die without baptism, not being bound with any chain of sin. But why is a man born again, except to be changed from his old into a new state? Or why does the image of God not enter into the kingdom of God, if it be not by reason of sin?

But Nicodemus being unable to take in so great and deep mysteries, our Lord helps him by the analogy of our carnal birth, saying, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. For as flesh generates flesh, so also does spirit, spirit.

Do not look then for any material production, or think that the Spirit generates flesh; for even the Lord’s flesh is generated not by the Spirit only, but also by the flesh. That which is born of the Spirit is spiritual. The birth here spoken of takes place not according to our substance, but according to honor and grace. But the birth of the Son of God is otherwise; for else what would He have been more than all who are born again? And He would be proved too inferior to the Spirit, inasmuch as His birth would be by the grace of the Spirit. How does this differ from the Jewish doctrine? - But mark next the part of the Holy Spirit, in the divine work. For whereas above some are said to be born of God, here, we find, the Spirit generates them. - The wonder of Nicodemus being roused again by the words, He who is born of the Spirit is spirit, Christ meets him again with an instance from nature; Marvel not that I said to you, You must be born again. The expression, Marvel not, shows that Nicodemus was surprised at His doctrine. He takes for this instance some thing, not of the grossness of other bodily things, but still removed from the incorporeal nature, the wind; The wind blows where it lists, and you hear the sound thereof, but can not tell whence it comes, and whither it goes: so is every one that is born of the Spirit. That is to say, if no one can restrain the wind from going where it will; much less can the laws of nature, whether the condition of our natural birth, or any other, restrain the action of the Spirit. That He speaks of the wind here is plain, from His saving, You hear the sound thereof, i.e. its noise when it strikes objects. He would not in talking to an unbeliever and ignorant person, so describe the action of the Spirit. He says, Blows where it lists; not meaning any power of choice in the wind, but only its natural movements, in their uncontrolled power. But can not tell whence it comes or whither it goes; i.e. If you can not explain the action of this wind which comes under the cognizance both of your feeling and hearing, why examine into the operation of the Divine Spirit? He adds, So is every one that is born of the Spirit.

But who of us does not see, for example, that the south wind blows from south to north, another wind from the east, another from the west? And how then do we not know whence the wind comes, and whither it goes?

It is the Holy Spirit therefore, Who blows where He lists. It is in His own power to choose, whose heart to visit with in His enlightening grace. And you hear the sound thereof. When one filled with the Holy Spirit is present with you and speaks to you.

The Psalm sounds, the Gospel sounds, the Divine Word sounds; it is the sound of the Spirit. This means that the Holy Spirit is invisibly present in the Word and Sacrament, to accomplish our birth.

Therefore, You know not whence it comes, or whither it goes; for, although the Spirit should possess a person in your presence at a particular time, it could not be seen how He entered into him, or how He went away again, because He is invisible.

Or, You can not tell whence it comes; i.e. you know not how He brings believers to the faith; or whither it goes, i.e. how He directs the faithful to their hope. And so is every one that is born of the Spirit; as if He said, The Holy Spirit is an invisible Spirit; and in like manner, every one who is born of the Spirit is born invisibly.

Or thus: If you are born of the Spirit, you will be such, that he, who is not yet born of the Spirit, will not know whence you come, or whither you go. For it follows, So is every one that is born of the Spirit.

This completely refutes Macedonius the impugner of the Spirit, who asserted that the Holy Ghost was a servant. The Holy Ghost, we find, works by His own power, where here He will, and what He will.

Ver. 4.Nicodemus saith, &c. "He knew," says S. Augustine, "but of one birth, that from Adam and Eve."

Ver. 5.Jesus answered, &c. Calvin, in order to detract from the effect of justification by baptism, and therefore from the necessity of baptism (for he maintains that the children of believers are justified in the womb simply because they are the children of believers), denies that baptism is here spoken of. He says that by water is to be understood, but the Holy Ghost, who, through faith, cleanses like water those who believe in Christ. He explains as follows, "unless any one be born again of water, and (that is, of) the Holy Ghost." Thus he says it is similarly spoken (S. Mat_3:11), He shall baptize you with the Holy Ghost and with fire, i.e., with the Holy Spirit, who, like fire, shall inflame you with the love of God. But all this is absurd and perverse, and condemned by the Church as heretical.

For, in the first place, why does Christ here make mention of water, if not men, but only fishes, are born again of water? Why did He not say briefly and simply to Nicodemus, who was ignorant of Christian doctrines (whom He here catechises and instructs like a child), except any one be born again of the Holy Ghost?

2. Because in a similar way S. Paul, alluding to this conversation, (Tit_3:5), calls baptism the laver of regeneration. There in this spiritual birth we are born again of water, and are made sons of God, who before were children of the devil and wrath (Eph_2:3).

3. If it be lawful with Calvin to wrest this passage, then we may do the same with every other passage, and so pervert the whole of Scripture. No commandment will survive, not even the institution of baptism itself.

4. Calvin and his followers cannot possibly prove against the Anabaptists that infants, who are devoid of the exercise of reason and faith, ought to be baptized, from any other passage of Holy Scripture but this. Therefore, since they do not allow of tradition, they must needs prove infant baptism from this passage, unless they are willing to confess themselves vanquished by the Anabaptists.

5. All the Fathers and orthodox interpreters explain the passage in the same way as the Council of Trent (Sess. 7, Can. 2). Nor are the words in S. Matthew, "He shall baptize you with the Holy Ghost and with fire," any contradiction. For there real fire is to be understood, as here true water. For there the day of Pentecost was referred to, when the Holy Ghost came down upon the apostles in the likeness of tongues of fire.

Very appropriately, moreover, was water ordained by Christ in baptism for this spiritual regeneration. 1. Because water excellently represents inward regeneration. For out of water at the beginning of the world were the whole heavens and all other things born and produced. 2. Because moisture, such as is in water, is a chief agent in the production of offspring, as physicists teach. Again, because justification is a cleansing of the soul from the filth of sin it is well figured by water. As S. Chrysostom says upon this passage, "Like as it were in a tomb our heads are submerged beneath the water: our old man being buried is hidden beneath the water, and then the new man ariseth in its stead." Lastly, the commonness and abundance of water makes it to be convenient matter for the necessity of this sacrament. For it is everywhere easily procurable.

You may ask why Christ says, except a man be born of water and the Holy Ghost, and did not rather say, of water and the form of baptism? For water is the matter of baptism, but the form is, I baptize thee in the Name of the Father and of the Son and of the Holy Ghost. For the sacrament of baptism consists of its matter and form, as its essential parts. I reply, because Christ wished to describe to Nicodemus, a prejudiced old man, the new teaching of spiritual life and generation, by means of the analogy and similitude of natural generation, in which a father and mother concur. So in like manner to spiritual regeneration, which takes place in baptism, water as it were the mother concurs, and the Holy Ghost as the Father. For He is the chief agent and producer of grace and holiness, by which the children of God are born again in baptism.

From this passage S. Augustine (lib. 1, de peccat. c. 10) proves, against Pelagius, that infants are born in original sin. For that is the reason why they must be born again in baptism, that they may be cleansed from that sin. And he exposes the folly of the Pelagians, who, in order to elude the force of this passage, said that infants dying without baptism would enter into the kingdom of heaven and eternal life, but not into the kingdom of God; as if the kingdom of God were something different from the kingdom of heaven.

Lastly, born of water ought here to be understood either in actual fact, or by desire. For he who repents of his sins, and desires to be baptized, but either from want of water, or lack of a minister, is not able to receive it, is born again through (ex) the desire and wish for baptism. So the Council of Trent fully explains this passage (Sess. 7, Can. 4).

Some are of opinion that the sacrament of baptism was at this time instituted by Christ. But it is not probable that Christ secretly, in the presence of only Nicodemus, instituted the universal sacrament of baptism. Rather, He publicly instituted it at His own baptism in the river Jordan. Baptism, however, although it had been publicly instituted by Christ, was not binding upon the Jews and other men until after Christ's death, at Pentecost. For then the promulgation of the Evangelical Law took place, whose beginning is baptism. Of this time Christ here speaks. As though He said, "The time for the obligation of the Law of the Gospel is close at hand. When that shall have come, the ancient Law, and circumcision, will cease, and in its place the new Law will succeed, and baptism, in which none save those who are born again of water and of the Holy Ghost will be able to enter into the kingdom of God." Wherefore this precept of Christ has rather reference to the time after Pentecost, than the present.

Moreover, the expression, unless any one shall have been born again, intimates that baptism had been already a short time previously instituted by Christ. For Christ spake these words to Nicodemus shortly after His own baptism. And He would not have told him that baptism was necessary for salvation, unless He had already instituted it.

Ver. 6.That which is born (produced), &c. Christ says this both to show the necessity of regeneration by water and the Holy Ghost, and at the same time to declare the reason for it, its excellence and its profit. His argument then is as follows: Flesh and blood cannot possess the kingdom of God, for they are carnal, but the kingdom of God is spiritual. Since therefore of carnal generation only flesh is born, that is, the animal and carnal man, bound under sin, and prone to sin, and so unfitted for the kingdom of God, it follows that if such an one would enter into God's spiritual kingdom, he must be spiritually born again of water and the Spirit, that he may become a spirit, that is, spiritual, and so fitted for the kingdom of God. Wherefore you have no cause for wonder, 0 Nicodemus, at what I said, that thou must be born again of water and the Holy Ghost. For as flesh generates flesh, that is, corporeal and carnal substance, so does the Spirit generate spirit, that is, spiritual substance: for like generates like. The Holy Spirit transmits His own substance into that which He begets, so far as it can be transmitted. For the Holy Spirit cannot transmit, or transfuse His own substance, or His Deity, into the baptized, for that would be to make them really and truly gods, as He Himself is really and truly God, which would be impossible. Therefore He transfuses Himself into them as far as is possible, by His grace and spiritual gifts, by which He makes the baptized like unto Himself, that is, spiritual, holy, heavenly, and divine. So SS. Cyril, Chrysostom, and others. Let us add that the Holy Spirit gives Himself with His sevenfold gifts to the soul which He sanctifies, and adopts for His child; and therefore that His justification is truly spiritual regeneration, by which we are born again as sons, and partakers of the Divine nature, as I have shown at large in Hos_1:10, on the words, "Ye shall be called the sons of the living God."

Ver. 7.Marvel not, &c. As S. Chrysostom says, "We are not disputing concerning flesh, but concerning spirit. Do not think either that the Spirit begets flesh, or flesh the Spirit." Therefore it is necessary to be born again of the Spirit, if thou seekest to become spirit or spiritual, and a candidate for heaven.

The Spirit bloweth where it willeth, &c Christ proceeds to unfold to Nicodemus the reason and nature of spiritual regeneration, and to take away his wonder how such a thing could be possible.

You will ask what Spirit is here to be understood. 1. Plainly and simply wind is the Spirit. For He compares the Holy Spirit to the wind, as is plain from what follows, So is every one that is born of the Spirit. The meaning is, As the wind blows where its own will, that is, its natural propensity to blow, leads it, and yet you can see neither it, nor its determined place, but only its effects, and voice, or sound; so much more neither thou, nor any one else, however clever and sharp-sighted, can perceive by natural understanding this spiritual regeneration, its end and term. They can only be known by the revelation and inspiration of the Holy Ghost, even though the outward symbols of water and the washing in baptism may be seen with the body's eyes. Thus S. Chrysostom says, If thou knowest not the way of the wind which thou feelest, how canst thou search out the operation of the Divine Spirit? Christ here plays upon the analogica1 meaning of the word spirit. For first He takes spirit for wind; then He takes it as the Holy Spirit. For wind is the index and symbol of the Holy Ghost. This is clear from the 2d chapter of the Acts, when the Holy Spirit came down upon the Apostles as a "rushing mighty wind."

2. and more sublimely.  S. Augustine, Nazianzen, S. Ambrose, S. Gregory, whom Toletus cites and follows, understand by spirit (the wind), the Holy Ghost. They expound thus, "The Holy Ghost bloweth where He willeth, and breathes His own influences of faith, repentance and grace into whomsoever He willeth." And thou hearest His voice (Vulg.), by the preaching of Myself and My preachers, say S. Augustine, 0rigen, Bede, and Rupertus. Or by voice, efficacy and effects are meant, says Ammon. But thou knowst not whence it cometh, or whither it goeth. Thou knowest not how He enters into a man, or how He returns, say Alcuin and Bede, because His nature is invisible. Again, thou knowest not how He leads believers to faith, nor how He draws the faithful to hope, charity, and the other virtues. Neither dost thou know how He regenerates men to be the sons of God, and leads them to the kingdom of God. Lastly, thou knowest not how He changes the soul of a man, renews and sanctifies it. Thou knowest not to what a height of perfection He can lead him who is born of Himself, says the Gloss.

So is every one, &c. The expression so in this sense does not denote comparison, but confirmation: meaning, "thus, entirely as I have said, is it with every creature who is born again in baptism of the Holy Ghost." It is a similar expression to that in Mark, So is the kingdom of God (Mar_4:26). There is an allusion to the ancient heroes who, impelled by the Spirit of God, wrought deeds of heroic virtue and fortitude. For when Samson did any mighty deed, it is said, "The Spirit of the Lord rushed upon him" (Vulg.) So also the Spirit is said to have clothed Gideon (Jdg_6:34, Vulg.)

3. Maldonatus understands the soul by spirit. "What marvel, O Nicodemus, if thou understandest not how a man can be regenerated by the Holy Ghost, when thou canst not understand how generated of that natural spirit by which he liveth. For the animal spirit bloweth where it listeth, i.e., it animates such bodies as it willeth, and makes them alive from the death. It willeth not all the things that men will, but only those which are so disposed that they can be animated by it." And thou hearest its voice: "thou hearest a man speaking, or a lion roaring. Thou also in some sense hearest the soul speak, by which means thou understandest that a man is alive, 'for the breath in our nostrils is smoke, and speech is a spark for moving our heart' (Wis 2:2). But thou knowest not whence it cometh, or whither it goeth, because thou art ignorant how the soul enters into the body, how it goeth out of the body, how it is produced, or what is its destiny. If therefore thou art ignorant of the spirit, i.e., the soul, which animates what body it willeth, and by it speaks, is born, and dies, knowing neither its generation, nor the way in which it comes and goes, what wonder that thou canst not understand the way of spiritual regeneration, whereby a Christian is born anew of the Spirit in baptism?" This meaning is new, but apposite and connected. It draws the argument from the natural generation of the soul to the supernatural generation of grace which is brought about by the power of the Holy Ghost. And it shows from the fact of the one being unsearchable how much more unsearchable must be the other. So in like manner most unsearchable are the things which God works in the soul which He illuminates by the rays of His light which He consoles, strengthens, inflows, and as it were transforms unto Himself. For as S. Dionysius says, Divine love causes ecstasy, so that a man feels not earthly good or ill, but being lifted up above them, all, he receives and tastes only the things of God.

By night. Nicodemus was at this time weak in faith, and therefore did not wish to endanger himself by coming to our Saviour in open day, when the enemies of Christ could see him. For many (as this evangelist informs us in chap. xii. ver. 42,) of the chief men also believed in him; but because of the Pharisees they did not confess, that they might not be cast out of the Synagogue. (St. John Chrysostom) --- It appears from this verse that Jesus Christ wrought many miracles, even in the first year of his preaching: though not very publicly, and amidst the crowd. However, few of those which he performed in Judea are noticed by the evangelist.

Unless a man be born again of water, and the Holy Ghost. Though the word Holy be now wanting in all Greek copies, it is certainly the sense. The ancient Fathers, and particularly St. Augustine in divers places, from these words, prove the necessity of giving baptism to infants: and by Christ's adding water, is excluded a metaphorical baptism. See also Acts viii. 36. and x. 47. and Titus iii. 5. (Witham) --- Except a man be born again. That is, unless you are born again by a spiritual regeneration in God, all the knowledge which you learn from me, will not be spiritual but carnal. But I say to you, that neither you nor any other person, unless you be born again in God, can undestand or conceive the glory which is in me. (St. John Chrysostom)

The Spirit breatheth where he will. The Protestant translation has the wind: and so it is expounded by St. John Chrysostom and St. Cyril on this verse; as if Christ compared the motions of the Holy Ghost to the wind, of which men can give so little account, whence it comes, or whither it goes. Yet many others, as St. Augustine, St. Ambrose and St. Gregory, understand this expression of the Holy Ghost, of whom it can only be properly said, that he breatheth where he will. (Witham)

1 There was a man of the Pharisees, named Nicodemus, a ruler 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 no man can do these miracles that thou doest, except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 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. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe,

I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would.

II. His solemn address to our Lord Jesus Christ, v. 2 . See here,

1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal. ii. 7 . (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps. lxiii. 6 , and cxix. 148 . Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ—Christian nights, much more instructive than the Noctes Atticæ—Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal. ii. 2 . Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, ch. vii. 50 ; xix. 39 . The grace which is at first but a grain of mustard-seed may grow to be a great tree.

2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa. xix. 20 . He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number ( We know ) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat.

III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see v. 11, 12 . Four things our Saviour here discourses of:—

1. Concerning the necessity and nature of regeneration or the new birth, v. 3-8 . Now we must consider this,

(1.) As pertinently answered to Nicodemus's address. Jesus answered, v. 3 . This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it.

(2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe,

[1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anothen , which signifies both denuo—again, and desuper—from above. 1. We must be born anew; so the word is taken, Gal. iv. 9 , and ab initio—from the beginning, Luke i. 3 . By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, ch. iii. 31 ; xix. 11 , and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven ( ch. i. 13 ) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly.

[2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory. " Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, 1 Cor. ii. 14 . Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful,—what God is, in whom alone we can be happy,—and what heaven is, to which the perfection of our happiness is reserved,—it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see 1 Cor. vi. 11, 12 .

This great truth of the necessity of regeneration being thus solemnly laid down,

a. It is objected against by Nicodemus ( v. 4 ): How can a man be born when he is old, old as I am: geron on — being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, ( a. ) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges,—the place of it, the Holy Land, perhaps the holy city,—his parentage, such as that which Paul could have gloried in, Phil. iii. 5 . And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. ( b. ) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us.

b. It is opened and further explained by our Lord Jesus, v. 5-8 . From the objection he takes occasion,

( a. ) To repeat and confirm what he had said ( v. 5 ): " Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom. iii. 3, 4 .

( b. ) To expound and clear what he had said concerning regeneration; for the explication of which he further shows,

[ a. ] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, v. 5-8 . The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit ( 1 Pet. i. 2 ) and renewing of the Holy Ghost, Tit. iii. 5 . The word he works by is his inspiration, and the heart to be wrought on he has access to.

[ b. ] The nature of this change, and what that is which is wrought; it is spirit, v. 6 . Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual.

[ c. ] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, v. 6 . Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen. vi. 3 . The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul ( Gen. ii. 7 ), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, v. 7 . 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law,—he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him,—he who is the great Physician of souls, knows their case, and what is necessary to their cure,—he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel. " 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again.

[ d. ] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, v. 5 . To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as ( Matt. iii. 11 ) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit. iii. 5 . You are washed, 1 Cor. vi. 11 . See Ezek. xxxvi. 25 . (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. vii. 38, 39 ; Isa. xliv. 3 . In the first creation, the fruits of heaven were born of water ( Gen. i. 20 ), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, v. 8 . The same word ( pneuma ) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind ( Acts ii. 2 ), his strong influences on the hearts of sinners are compared to the breathing of the wind ( Ezek. xxxvii. 9 ), and his sweet influences on the souls of saints to the north and south wind, Cant. iv. 16 . This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps. cxlviii. 8 . The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Cor. xii. 11 . 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba—Father, then we hear the sound of the Spirit, we find he is at work, as Acts ix. 11 , Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1 Kings xxii. 24 . See Eccl. xi. 5 , and compare it with Ps. cxxxix. 14 .

2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is,

(1.) The objection which Nicodemus still made ( v. 9 ): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: " How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ.

(2.) The reproof which Christ gave him for his dulness and ignorance: " Art thou a master in Israel, Didaskalos — a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic:— First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Ps. l. 5, 10; Ezek. xviii. 31; xxxvi. 25, 26 ?

(3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths ( v. 11-13 ), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here,

[1.] That the truths Christ taught were very certain and what we may venture upon ( v. 11 ): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as ch. xiv. 23 : We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Prov. viii. 30 . Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve!

[2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, v. 12 : " If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,— if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,— what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper? " Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it ( Matt. xi. 17 ), but Wisdom is, and will be, justified of her children, notwithstanding.

[3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, v. 13 .

First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old-Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see ch. i. 18 . Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Matt. xi. 27 . It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Prov. xxx. 4 ; Deut. xxx. 12 .

Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said ( v. 12 ), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1 Cor. xv. 47 . [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven ( 2 Chron. vii. 14 ), looking from heaven ( Ps. lxxx. 14 ), speaking from heaven ( Neh. ix. 13 ), sending from heaven, Ps. lvii. 3 . But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel ( vii. 13 ), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old-Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified ( 1 Cor. ii. 8 ), and God purchased the church with his own blood, Acts xx. 28 . So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti . God is the ho on to ourano — he that is, and heaven is the habitation of his holiness.

3. Christ here discourses of the great design of his own coming into the world, and the happiness of those that believe in him, v. 14-18 . Here we have the very marrow and quintessence of the whole gospel, that faithful saying ( 1 Tim. i. 15 ), that Jesus Christ came to seek and to save the children of men from death, and recover them to life. Now sinners are dead men upon a twofold account:— (1.) As one that is mortally wounded, or sick of an incurable disease, is said to be a dead man, for he is dying; and so Christ came to save us, by healing us, as the brazen serpent healed the Israelites, v. 14, 15 . (2.) As one that is justly condemned to die for an unpardonable crime is a dead man, he is dead in law; and, in reference to this part of our danger, Christ came to save as a prince or judge, publishing an act of indemnity, or general pardon, under certain provisos; this saving here is opposed to condemning, v. 16-18 .

[1.] Jesus Christ came to save us by healing us, as the children of Israel that were stung with fiery serpents were cured and lived by looking up to the brazen serpent; we have the story of it, Num. xxi. 6-9 . It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe,

First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first ( Gen. iii. 1 ), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Prov. xxiii. 30-32 . God's wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath.

Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ's feet shining like brass, Rev. i. 15 . It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Luke xxiv. 26 , 46 . No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, ch. xii. 32, 33 . He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father's right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Rev. xiv. 6 . The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa. xi. 10 . 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1 Cor. x. 9 ), and yet they were healed by virtue derived from him. He whom we have offended is our peace.

Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites' looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Num. xxi. 9 . If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look, and be saved ( Isa. xlv. 22 ), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor.

Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest.

[2.] Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law, v. 16, 17 . Here is gospel indeed, good news, the best that ever came from heaven to earth. Here is much, here is all in a little, the word of reconciliation in miniature.

First, Here is God's love in giving his Son for the world ( v. 16 ), where we have three things:— 1. The great gospel mystery revealed: God so loved the world that he gave his only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving him for us, in giving him to us; now know we that he loves us, when he has given his only-begotten Son for us, which expresses not only his dignity in himself, but his dearness to his Father; he was always his delight. (2.) In order to the redemption and salvation of man, it pleased God to give his only-begotten Son. He not only sent him into the world with full and ample power to negotiate a peace between heaven and earth, but he gave him, that is, he gave him up to suffer and die for us, as the great propitiation or expiatory sacrifice. It comes in here as a reason why he must be lifted up; for so it was determined and designed by the Father, who gave him for this purpose, and prepared him a body in order to it. His enemies could not have taken him if his Father had not given him. Though he was not yet crucified, yet in the determinate counsel of God he was given up, Acts ii. 23 . Nay, further, God has given him, that is, he has made an offer of him, to all, and given him to all true believers, to all the intents and purposes of the new covenant. He has given him to be our prophet, a witness to the people, the high priest of our profession, to be our peace, to be head of the church and head over all things to the church, to be to us all we need. (3.) Herein God has commended his love to the world: God so loved the world, so really, so richly. Now his creatures shall see that he loves them, and wishes them well. He so loved the world of fallen man as he did not love that of fallen angels; see Rom. v. 8 ; 1 John iv. 10 . Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency. This was a time of love indeed, Ezek. xvi. 6 , 8 . The Jews vainly conceited that the Messiah should be sent only in love to their nation, and to advance them upon the ruins of their neighbours; but Christ tells them that he came in love to the whole world, Gentiles as well as Jews, 1 John ii. 2 . Though many of the world of mankind perish, yet God's giving his only-begotten Son was an instance of his love to the whole world, because through him there is a general offer of life and salvation made to all. It is love to the revolted rebellious province to issue out a proclamation of pardon and indemnity to all that will come in, plead it upon their knees, and return to their allegiance. So far God loved the apostate lapsed world that he sent his Son with this fair proposal, that whosoever believes in him, one or other, shall not perish. Salvation has been of the Jews, but now Christ is known as salvation to the ends of the earth, a common salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ (Whom God has thus given, given for us, given to us ), to accept the gift, and answer the intention of the giver. We must yield an unfeigned assent and consent to the record God hath given in his word concerning his Son. God having given him to us to be our prophet, priest, and king, we must give up ourselves to be ruled, and taught, and saved by him. 3. Here is the great gospel benefit: That whosoever believes in Christ shall not perish. This he had said before, and here repeats it. It is the unspeakable happiness of all true believers, for which they are eternally indebted to Christ, (1.) That they are saved from the miseries of hell, delivered from going down to the pit; they shall not perish. God has taken away their sin, they shall not die; a pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the joys of heaven: they shall have everlasting life. The convicted traitor is not only pardoned, but preferred, and made a favourite, and treated as one whom the King of kings delights to honour. Out of prison he comes to reign, Eccl. iv. 14 . If believers, then children; and, if children, then heirs.

Secondly, Here is God's design in sending hi Son into the world: it was that the world through him might be saved. He came into the world with salvation in his eye, with salvation in his hand. Therefore the aforementioned offer of live and salvation is sincere, and shall be made good to all that by faith accept it ( v. 17 ): God sent his Son into the world, this guilty, rebellious, apostate world; sent him as his agent or ambassador, not as sometimes he had sent angels into the world as visitants, but as resident. Ever since man sinned, he has dreaded the approach and appearance of any special messenger from heaven, as being conscious of guilt and looking for judgment: We shall surely die, for we have seen God. If therefore the Son of God himself come, we are concerned to enquire on what errand he comes: Is it peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this scripture returns the answer, Peaceably. 1. He did not come to condemn the world. We had reason enough to expect that he should, for it is a guilty world; it is convicted, and what cause can be shown why judgment should not be given, and execution awarded, according to law? That one blood of which all nations of men are made ( Acts xvii. 26 ) is not only tainted with an hereditary disease, like Gehazi's leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with whom God had war from generation to generation; and justly may such a world as this be condemned; and if God would have sent to condemn it he had angels at command, to pour out the vials of his wrath, a cherub with a flaming sword ready to do execution. If the Lord had been pleased to kill us, he would not have sent his Son amongst us. He came with full powers indeed to execute judgment ( ch. v. 22 , 27 ), but did not begin with a judgment of condemnation, did not proceed upon the outlawry, nor take advantage against us for the breach of the covenant of innocency, but put us upon a new trial before a throne of grace. 2. He came that the world through him might be saved, that a door of salvation might be opened to the world, and whoever would might enter in by it. God was in Christ reconciling the world to himself, and so saving it. An act of indemnity is passed and published, through Christ a remedial law made, and the world of mankind dealt with, not according to the rigours of the first covenant, but according to the riches of the second; that the world through him might be saved, for it could never be saved but through him; there is not salvation in any other. This is good news to a convinced conscience, healing to broken bones and bleeding wounds, that Christ, our judge, came not to condemn, but to save.

[3.] From all this is inferred the happiness of true believers: He that believeth on him is not condemned, v. 18 . Though he has been a sinner, a great sinner, and stands convicted ( habes confilentem reum—by his own confession ), yet, upon his believing, process is stayed, judgment is arrested, and he is not condemned. This denotes more than a reprieve; he is not condemned, that is, he is acquitted; he stand upon his deliverance (as we say), and if he be not condemned he is discharged; ou krinetai — he is not judged, not dealt with in strict justice, according to the desert of his sins. He is accused, and he cannot plead not guilty to the indictment, but he can plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does, Who is he that condemns? It is Christ that died. He is afflicted, chastened of God, persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon him, but he is saved from the curse: condemned by the world, it may be, but not condemned with the world, Rom. viii. 1 ; 1 Cor. xi. 32 .

4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, v. 18-21 .

(1.) Read here the doom of those that will not believe in Christ: they are condemned already. Observe, [1.] How great the sin of unbelievers is; it is aggravated from the dignity of the person they slight; they believe not in the name of the only-begotten Son of God, who is infinitely true, and deserves to be believed, infinitely good, and deserves to be embraced. God sent one to save us that was dearest to himself; and shall not he be dearest to us? Shall we not believe on his name who has a name above every name? [2.] How great the misery of unbelievers is: they are condemned already; which bespeaks, First, A certain condemnation. They are as sure to be condemned in the judgment of the great day as if they were condemned already. Secondly, A present condemnation. The curse has already taken hold of them; the wrath of God now fastens upon them. They are condemned already, for their own hearts condemn them. Thirdly, A condemnation grounded upon their former guilt: He is condemned already, for he lies open to the law for all his sins; the obligation of the law is in full force, power, and virtue, against him, because he is not by faith interested in the gospel defeasance; he is condemned already, because he has not believed. Unbelief may truly be called the great damning sin, because it leaves us under the guilt of all our other sins; it is a sin against the remedy, against our appeal.

(2.) Read also the doom of those that would not so much as know him, v. 19 . Many inquisitive people had knowledge of Christ and his doctrine and miracles, but they were prejudiced against him, and would not believe in him, while the generality were sottishly careless and stupid, and would not know him. And this is the condemnation, the sin that ruined them, that light is come into the world, and they loved darkness rather. Now here observe, [1.] That the gospel is light, and, when the gospel came, light came into the world, Light is self-evidencing, so is the gospel; it proves its own divine origin. Light is discovering, and truly the light is sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place indeed the world would be without it. It is come into all the world ( Col. i. 6 ), and not confined to one corner of it, as the Old-Testament light was. [2.] It is the unspeakable folly of the most of men that they loved darkness rather than light, rather than this light. The Jews loved the dark shadows of their law, and the instructions of their blind guides, rather than the doctrine of Christ. The Gentiles loved their superstitious services of an unknown God, whom they ignorantly worshipped, rather than the reasonable service which the gospel enjoins. Sinners that were wedded to their lusts loved their ignorance and mistakes, which supported them in their sins, rather than the truths of Christ, which would have parted them from their sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up by an affectation of forbidden ignorance. Wretched man is in love with his sickness, in love with his slavery, and will not be made free, will not be made whole. [3.] The true reason why men love darkness rather than light is because their deeds are evil. They love darkness because they think it is an excuse for their evil deeds, and they hate the light because it robs them of the good opinion they had of themselves, by showing them their sinfulness and misery. Their case is sad, and, because they are resolved that they will not mend it, they are resolved that they will not see it. [4.] Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and his gospel; they set God so much at defiance that they desire not the knowledge of his ways, Job xxi. 14 . We must account in the judgment, not only for the knowledge we had, and used not, but for the knowledge we might have had, and would not; not only for the knowledge we sinned against, but for the knowledge we sinned away. For the further illustration of this he shows ( v. 20, 21 ) that according as men's hearts and lives are good or bad, so they stand affected to the light Christ has brought into the world.

First, It is not strange if those that do evil, and resolve to persist in it, hate the light of Christ's gospel; for it is a common observation that every one that doeth evil hateth the light, v. 20 . Evil-doers seek concealment, out of a sense of shame and fear of punishment; see Job xxiv. 13 , &c. Sinful works are works of darkness; sin from the first affected concealment, Job xxxi. 33 . The light shakes the wicked, Job xxxviii. 12, 13 . Thus the gospel is a terror to the wicked world: They come not to this light, but keep as far off it as they can, lest their deeds should be reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil deeds of sinners; to make them manifest ( Eph. v. 13 ), to show people their transgressions, to show that to be sin which was not thought to be so, and to show them the evil of their transgressions, that sin by the new commandment might appear exceeding sinful. The gospel has its convictions, to make way for its consolations. 2. It is for this reason that evil-doers hate the light of the gospel. There were those who had done evil and were sorry for it, who bade this light welcome, as the publicans and harlots. But he that does evil, that does it and resolves to go on in it, hateth the light, cannot bear to be told of his faults. All that opposition which the gospel of Christ has met with in the world comes from the wicked heart, influenced by the wicked one. Christ is hated because sin is loved. 3. They who do not come to the light thereby evidence a secret hatred of the light. If they had not an antipathy to saving knowledge, they would not sit down so contentedly in damning ignorance.

1-2. Nicodemus-- In this member of the Sanhedrim sincerity and timidity are seen struggling together.

3. Except, &c.-- This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger ( Joh 2:25 )--such methods speed better than more honeyed words and gradual approaches.

a man-- not a Jew merely; the necessity is a universal one.

be born again-- or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.

cannot see-- can have no part in (just as one is said to "see life," "see death," &c.).

the kingdom of God-- whether in its beginnings here ( Lu 16:16 ), or its consummation hereafter ( Mt 25:34 ; Ep 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 Spirit-- A 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, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel ( Eze 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 kingdom of God," the reality being the sole work of the Holy Ghost ( Tit 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 ( Ro 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 ; Psa 51:5 ).

is spirit-- "partakes of and possesses His spiritual nature."