spoken of as the light. See Isa. Ix. 1; ix. 2. Compare Matt. iv. 16. Also note on John i. 4. It was doubtless this light to which Jesus had particular reference here. 'Men loved darkness.' Darkness is the emblem of iniquity, error, superstition; whatever is opposite to trutn and piety. 'Because their deeds are evil.' Men who commit crimes, generally choose to do it in the night, so as to escape detection. So men who are wicked prefer false doctrine and error to the truth. Deeds.' Works; actions.

20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

"That doeth evil.' Every wicked man. 'Hateth the light."' This is true of all wicked men. They are afraid of the light because they are thus easily detected. So with the sinner against God. He hates the gospel, for it condemns his conduct, and his conscience would trouble him if it were enlightened. His deeds should be reproved.' To reprove, here means not only to detect, or make manifest, but also includes the idea of condemnation when they are detected. The gospel would make his wickedness manifest, and his conscience would condemn him. The reason why the gospel is hated is that men are sinners. "Christ is hated because sin is loved."

21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

'He that doeth truth.' He who does right; or, he that obeys the truth. Truth is here opposed to error and to evil. The good man acts according to truth. The sinner believes a lie-that God will not punish; or that there is no God; or that there is no eternity, or no hell. The christian believes all these, and acts as believing they are true. This is the difference between a christian and a sinner. 'Cometh to the light.' Loves the truth and seeks it more and more. By prayer, and searching the scriptures, he endeavours to ascertain the truth, and yield his mind to it. May be made manifest.' May be made clear or plain; or that it may be made plain that his deeds are wrought in God. 'Wrought in God.' That they are performed according to the will of God; or perhaps by the assistance of God, and of course such as God will approve. The actions of good men are performed by the influence and aid of God, Phil. ii. 12. Of course if they are performed by his aid, they are such as he will approve.

This is the close of our Lord's discourse with Nicodemus-a discourse condensing the gospel; giving the most striking

exhibition and illustration of truth; and showing especially the fundamental doctrine of regeneration, and the evidence of the change. It is clear that the Saviour regarded this as lying at the foundation of religion. Without it we cannot possibly be saved. And now it becomes every reader, as in the presence of God, and in view of the judgment seat of Christ, solemnly to ask himself whether he has experienced this change? Whether he knows by experience what it is to be born of the Spirit? If he does he will be saved. If not, he is in the gall of bitterness, and the bond of iniquity, and should give no sleep to his eyes till he has sought peace with God, through faith in Christ.

22 After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.

'Land of Judea.' The region round about Jerusalem. Tarried.' Remained. And baptized.' Jesus did not himself administer the ordinance of baptism, but his disciples did it by his direction and authority, John iv. 2.

23 And John also was baptizing in Enon, near to Salim, because there was much water there: and they came, and were baptized.

'In Enon. This place is probably in the plain of Jordan a little south of Bethshean, and in the tribes of Ephraim and Gad. It was situated on the west side of the Jordan. Near to Salim.' Salim was a few miles west of Enon, and a little south of mount Hermon. These places are about twenty-five miles north of Bethabara where Jesus was baptized.

24 For John was not yet cast into prison.

'For John was not yet cast into prison.' See Luke iii. 20. The mention of this shows that John was not imprisoned till sometime after our Lord entered on his ministry. The design of John was to call men to repentance, and prepare them for the Messiah and this he continued to do after our Saviour commenced his work.

25 Then there arose a question between some of John's disciples and the Jews about purifying.

"A question.' Rather a controversy. A dispute. John's disciples.' Those who had been baptized by him. 'About purifying.' What the precise subject of this dispute was, we do not know. From what follows, it would seem it was about the comparative value and efficacy of the baptism performed by John, and by the disciples of Jesus. The word 'purifying' may be applied to baptism, as it was an emblem of repentance and purity, and was thus used both by John, and by Jesus. About this subject

it seems that a dispute arose, and it was carried to such a length that complaint was made to John.

26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

'Came unto John.' Came to him with their complaint-envious and jealous at the success of Jesus. 'That was with thee.' Who was baptized by thee. 'Thou barest witness.' See ch. i. 29-34. 'All men come to him.' This was the source of their difficulty. It was that Jesus was gaining popularity, that the people flocked to him; and they feared that John would be forsaken, and his followers be diminished in numbers and influence. Thus many love their sect more than they do Christ. This is not the spirit of the gospel. True piety teaches us to rejoice that sinners turn to Christ, and become holy, whether they follow us

or not.

27 John answered and said, A man can receive nothing, except it be given him from heaven.

He

John did not enter into their feelings, or side with their love of party. He came to honour Jesus, not to build up a sect. rejoiced at the success of the Messiah, and began to teach them to rejoice in it also. A man can receive nothing,' &c. All success is from heaven. All the success of Jesus is from God. As success comes from the same source, we ought not to be envious.

28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.

'Bear me witness.' You remember that at first I told you I was not the Messiah, Matt. iii. John i. I came not to form a separate party, a peculiar sect, but to prepare the way that he might be more successful, and that the people might be prepared for his coming. You should rejoice, therefore, in that success, for his success is the best proof of the greatness of my work, and of its success also.

29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.

The bride belongs to her husband. So the church, the bride of the Messiah, belongs to him. It is to be expected, therefore, and desired that the people should flock to him. But the friend of the bridegroom.' He whose office it is to attend him on the

marriage occasion. This was commonly the nearest friend, and was a high honour. 'Rejoiceth greatly. Esteems himself highly honoured by the proof of friendship, and rejoices in it. The bridegroom's voice.' His commands, requests, or his conversation. This my joy,' &c. The chief honour and the chief joy is not mine, but his. It is to be expected, therefore, that the people will come to him, and that his success will be great. The relation of Christ to the church is often compared with the marriage relation, denoting the tenderness of the union, and his great love for his people. Compare Isa. Ixii. 5. Rev. xxi. 2, 9; xxii. 17, Eph. v. 26, 27, 32. 2 Cor. xi. 2.

30 He must increase, but I must decrease.

'He must increase.' His authority and influence among the people must grow. His doctrine shall continue to spread till it extends through all the earth. 'I must decrease.' The purpose of my ministry is to point men to him. When that is done my work must cease, as the light of the morning star fades away and is lost in the beams of the rising sun. This evinced John's humility, and willingness to be esteemed as nothing if he could honour Christ.

31 He that cometh from above is above all he that is of the earth is earthly, and speaketh of the earth : he that cometh from heaven is above all.

'He that cometh from above.' The Messiah, represented as coming down from heaven. See ver. 13; ch. vi. 33; viii. 23. It has been doubted whether the remaining verses of this chapter are the words of John the Baptist, or of the evangelist. The former is the more probable opinion, but it is difficult to decide it, and it .s of very little consequence. Is above all.' In nature, in rank, and authority. Is superior to all prophets, Heb. i. 1, 2, to all angels, Heb. i. 4-14, and is over all the universe as its sovereign Lord, Rom. ix. 5. Eph. i. 21, 22. Col. i. 15-19. 1 Cor. xv. 25. He that is of the earth.' The prophets, apostles, and John were men like others, and sinking like others to the dust. 'Is earthly.' Is human. Is inferior to him who comes from heaven. 'Speaketh of the earth.' His teaching is comparatively obscure and imperfect, not full and clear, like the teaching of him who is from above.

32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

And what he hath seen,' &c. See ver. 11. 'No man receiveth his testimony.' The words 'no man' are here to be understood in the sense of few. Though his doctrine is pure, plain, sublime, yet few comparatively received it in faith. His testimony.' His doctrine. Often many persons appear for a time

to become the followers of Christ, who in the end are seen to have known nothing of religion.

33 He that hath received his testimony, hath set to his seal that God is true.

'He that hath received his testimony.' Hath received and fully believed his doctrine. 'Hath set to his seal.' To seal an instrument is to make it sure, to acknowledge it as ours, and to pledge our veracity that it is true and binding: as when a man seals a bond, a deed, or a will. Believing that doctrine, therefore, in the heart, is expressed by sealing it; or by believing it we express our firm conviction that it is true, and that God who has spoken it is true. 'God is true.' Is faithful, is the author of the system, and will fulfil all that he has promised. To be a believer is to pledge ourselves for the truth, to seal it as our own, to adopt it, and choose it, and solemnly assent to it, as a man does to an instrument of writing that is to convey his property, or that is to dispose of it when he dies. It is a solemn act to become a christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and is alone able to save, 1 John v. 10.

34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

'Whom God hath sent. The Messiah. 'Speaketh the words of God.' The truth, or commands of God. The Spirit.' The Spirit of God. Though Jesus was God as well as man, yet as Mediator God anointed him, or endowed him with the influences of his Spirit, so as to be completely qualified for his great work. 'By measure.' Not in a small degree, but fully, completely. The prophets were inspired on particular occasions to deliver special messages. The Messiah was continually filled with the Spirit of God.

35 The Father loveth the Son, and hath given ali things into his hand.

'Loveth the Son.' Loves him eminently, above all the prophets and other messengers of God. 'Hath given all things.' See note, Matt. xxviii. 18.

36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not seo life; but the wrath of God abideth on him.

'Hath everlasting life. Has or is in possession of that which is a recovery from spiritual death, and which shall result in eternal life in heaven. Piety here is the same that it will be there, except that it will be expanded, matured, purified, mado