birth of Jesus, and as this happened in the thirtieth year of his age, so the time which had been occupied in it was forty-six years. This circumstance is one of the many in the New Testament which show the accuracy of the evangelists, and which prove that they were well acquainted with what they record. Impostors are not accurate about names and dates. 'Wilt thou,' &c. This is an expression of contempt. Herod, with all his wealth and power, had been engaged in this work almost half a century. Can you, an obscure, and unknown Galilean, accomplish this in three days?

21 But he spake of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

'When he was risen from the dead,' &c. This saying of our Saviour at that time seemed obscure and difficult. The disciples did not understand it. But they treasured it up in their memory, and the event showed what was its true meaning. We learn from this how important it is that children should learn the truths of the sacred scriptures. Treasured up in their memory they may not be understood now, but hereafter those truths may be clear to them. Every one engaged in teaching, therefore, may be imparting instruction which may be understood, and may afford comfort long after the teacher has entered eternity. "They believed.' That is, after he rose from the dead. The scripture.' The Old Testament, which predicted his resurrection. Reference here must be made to Ps. xvi. 10. Compare Acts ii. 27-32; xiii. 35-37. Ps. ii. 7. Compare Acts xiii. 33. The word which Jesus had said.' The prediction which Jesus had made respecting his resurrection in this place and on other occasions. See Matt. xx. 19. Luke xviii. 32, 33.

23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.

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Feast day.' Feast. During the celebration of the passover, which continued eight days. Miracles which he did. These miracles are not particularly recorded. Jesus took occasion to work miracles and to preach at that time, for a great multitude were present from all parts of Judea. It was a favourable opportunity for making known his doctrines, and showing the evidence that he was the Christ, and he embraced it.

24 But Jesus did not commit himself unto them, because he knew all men,

• Did not commit himself.' The word translated' commit' here is the same as in verse 23 is translated 'believed.' It means to put trust or confidence in. Jesus did not put trust or reliance on them. He did not leave himself in their hands. The reason why he did not commit himself to them was, that' he knew all men.' He knew the inconstancy and fickleness of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe he would be if they should be moved to sedition and tumult.

25 And needed not that any should testify of man : for he knew what was in man.

'Should testify of man.' Should give him the character of any man. 'He knew what was in man.' This he did because he had made all, ch. i. 3, and because he was God, ch. i. I. There can be no higher evidence than this that he was omniscient, and therefore Divine. To search the heart is the prerogative of God alone, Jer. xvii. 10. It is expressly said that he knew what was in man, that is, in all men, and it follows that he must be equal with God.

CHAPTER III.

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

A pharisee. See note, Matt. iii. 7. 'Nicodemus, a ruler of the Jews. One of the sanhedrim, or great council of the nation. He is twice mentioned after this as being friendly to our Saviour; in the first instance as advocating his cause, and defending him against the unjust suspicions of the Jews, ch. vii. 50, and in the second instance as one who came to aid in embalming his body, ch. xix. 39.

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.

The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be further instructed in private respecting his doctrine. It was not usual for a man of rank, power, and riches to come to inquire of Jesus. We may learn, that scarcely any man of any rank will refuse to converse on this subject when addressed respectfully and tenderly in private. By night. It is not mentioned why he came by night. As no bad motive is imputed to him, it is most in accordance with christian charity to suppose that his motives were such as God

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would approve, especially as our Saviour did not reprove him. See 1 Cor. xiii. 4-7. Jesus, though engaged during the day, did not refuse to converse with an inquirer at night. Ministers of the gospel should at all times welcome those who are asking the way to life. Rabbi.' This title of respect conferred on distinguished Jewish teachers, was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God. 'We know.' I know, and those with whom I am connected. Perhaps some others of the pharisees entertained the same opinion about Jesus that he did. 'Come from God.' Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the Divine mission of Jesus, and delicately asks him to instruct him in the truths of religion. These miracles.' The miracles which he wrought in the temple and at Jerusalem (ch. ii. 23). ' Except God be with him.' Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would not work a miracle in attestation of a falsehood, or to encourage a false teacher.

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.

Verily, verily.' Expressions of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state to him one of the fundamental and indispensable doctrines of his religion. It is no part of christianity to conceal any thing. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power, and of them, as well as of the most poor and lowly, it was declared to be indispensable to experience a change of heart and of life. Except a man.' This is a universal form of expression designed to include all mankind. Of every man it may be said unless he is born again he cannot see the kingdom of God. It is clear that our Saviour intended to convey to Nicodemus the idea also that he must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God, that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the new birth, or regeration. Be born again.' Our natural birth introduces us to light, and is the beginning of our existence here. But it also introduces us to a world of sin. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity; and there is none that doeth good, no not one, Gen. viii. 21. Ps. xiv. 2, 3; li. 5. Rom. i. 29-32; iii. 10-20; viii. 7. This sin exposes men to misery here and

hereafter. To escape from it, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change is called the new birth, or regeneration. It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews. See Deut. x. 16. Jer. iv. 4; xxxi. 33. Ezek. xi. 19; xxxvi. 25. Ps. li. 10. Thischange is elsewhere in the New Testament called the new creation, 2 Cor. v. 17. Gal. vi. 15, and life from the dead, or a resurrection, Eph. ii. 1. John v. 21, 24. He cannot see.' To

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see,' here, is put evidently for enjoying; he cannot be fitted for it, and partake of it. The kingdom of God.' Either in this world, or in that which is to come, or heaven. See note, Matt. iii. 2. The meaning is that the kingdom which Jesus was about to set up, was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly affirmed by the Son of God, by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the great change which our Saviour meant by the new birth.

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?

'How can a man be born.' The word with the Jews meant a change from the state of a heathen to that of a Jew. But they never used it as applicable to a Jew, because they supposed that by his birth he was entitled to all the privileges of the people of God. When, therefore, our Saviour used it of a Jew, when he affirmed its necessity of every man, Nicodemus supposed that there was an absurdity in the doctrine, something that passed his comprehension. And we may learn from this: 1. That prejudice leads us to misunderstand the plainest doctrines of religion. 2. That things which are at first incomprehensible, or apparently absurd, may, when explained, become clear. The doctrine of regeneration, so difficult to Nicodemus, is plain to one that is born of the Spirit.

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.

By 'water' here is evidently signified baptism. Thus the word

is used Eph. v. 26. Titus iii. 5. And Jesus here speaks of it as the sign of the renewing influences of his Spirit. "But lest Nicodemus should suppose that this outward sign was all that was meant, he added that it was necessary that he should be born of the Spirit also. This was predicted of the Saviour that he should baptize with the Holy Ghost and with fire, Matt. iii. 11. By this is clearly intended that the heart must be changed by the agency of the Holy Ghost; that man must repent of his sins, and turn to God; that he must renounce all his native evil propensities, and give himself to a life of prayer and holiness, of meekness, purity, and benevolence. This great change is in the scriptures ascribed uniformly to the Holy Spirit, Titus iii. 5. 1 Thess. i. 6. Rom. v. 5. 1 Peter i. 22. Cannot enter into. This is the way, the appropriate way of entering into the kingdom of the Messiah here and hereafter. He cannot enter into the true church here or in the world to come except in the way appointed.

6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

To show the necessity of this change, our Saviour directs the attention of Nicodemus to the natural condition of man. By 'that which is born of the flesh' he evidently intends man as he is by nature, in the circumstances of his natural birth. 'Is flesh.' Partakers of the nature of the parent. Compare Gen. v. 3. As the parents are corrupt and sinful, so will their descendants be. See Job xiv. 4. And as the parents are wholly corrupt by nature, so their children will be the same. The word flesh' here is used to denote corrupt, defiled, sinful. The flesh in the scriptures is often used to denote the sinful propensities and passions of our nature. See Gal. v. 19, 20. Eph. ii. 3. 1 Pet. iii. 21. 2 Pet. ii. 18. 1 John ii. 16. Rom. viii. 5. 'Is born of the Spirit.' Of the Spirit of God, or by the agency of the Holy Ghost. spirit.' Is spiritual, like the Spirit, that is, holy, pure. No man can have evidence that he is born again who is not holy, and just in proportion as he becomes pure in his life will be the evidence that he is born of the Spirit.

Is

7 Marvel not that I said unto thee, Ye must be born again.

'Marvel not.' Wonder not.

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.

The wind bloweth,' &c. Nicodemus had objected to tho