Works
Camerarius out of a nameless Greek Author gives this account of this matter; 〈 in non-Latin alphabet 〉 , &c. A pound containeth twelve ounces: But the Hebrews dividing the ounce have called it by other names. Far half an Ounce they call a Sta • er, because half an Ounce being put in either scale, the scales stood even. Now a Stater, or the half Ounce containeth two Shekels; and the Shekel which is half the Stater, and the fourth part of an Ounce, contained twenty Lepta, which some call Obolos, or half pence. Now one gave two half pence, and received for it bread, or some other thing for food; therefore there sat in the Temple at Jerusalem money-changers, which are called Collybistae, which changed the silver Coin that was stamped with the Emperors picture, into less money: For whereas that Coin [ it was called argenteus ] contained an hundred pence, and this was too high a rate for the buying of bread, pot-herbs, and such like things, it was brought to the Money-changers, and they gave less coin for it, namely, pence and half pence, and the like.
Ver. 15. And when he had made a scourge of small cords, &c.
This action of our Savior at his first appearing in his own Temple, did fulfill that prophecy of Malachi, Chap. 3. 1, 2, 3. The Lord whom ye seek shall suddenly come to his Temple: but who may abide the day of his coming; and who shall stand when he appeareth? for he is like refiners fire, and like fullers sope. And he shall sit as a refiner and purifier of silver, and he shall purify the Sons of Levi, &c.
There was an Officer that used to walk up and down this Court, and the others to see that everyone stood to his charge, and did his duty. He was called 〈 in non-Latin alphabet 〉 The man of the mountain of the House. He went about from ward to ward, and • anales • ighted before him, and wheresoever any man stood not upon his charge, the man of the mountain of the House, said, Peace be upon thee, and if it proved that he was asleep, he struck him with his rod: and he had authority to set fire on his coat: and they said, What noise is that in the Court? Why, it is the noise of a son Levi that is beaten, and his clothes burnt, because he was asleep upon his guard, Massecheth middoth per. 1.
A greater than this man, nay, a greater than the Temple itself is now come; and Christ by this passage doth not only show his zeal most divine and fervent, but he acteth in the authority of a Prophet, and as one come from God, and so the Jews understand that he took upon him to do, when they propose to him as for the trial of a Prophet, that he would show a sign, and work a miracle. The cords of which he maketh his whip, it is like he found lying up and down the floor, which had tied some sacrifices, or some other things, and after that use of them were cast there: Now he useth a whip rather than a staff, because there were no staves brought into the Temple. A man may not come into the mountain of the House with his staff, nor with his shoes, with his purse, nor with the dust upon his feet; Massecheth Beracoth per. 9.
Our Savior seemeth to allude to this, when he bids his Disciples as they go to preach, To take neither staves, nor shoes, nor gold, nor silver, nor brass in their purses, and to shake off the dust of their feet. Mat. 10. 9. 10. No money in their girdles 〈 in non-Latin alphabet 〉 Gloss. 〈 in non-Latin alphabet 〉 A hollow girdle in which travellers put their money. Compare this zealous action of our Savior, with Nehem. 13. 25.
Vers. 16. My Fathers House.
He useth the same phrase in the same place, viz. in the Temple, when he was found there among the Doctors at twelve years old: Why sought you me? know you not where to find me? know you not that I must be in my Fathers House? Luke 2. 49.
And he cometh off thus openly and plainly with the Jews, as to call God, his Father, 1. To assert himself for the Messiah, and to distinguish him from other Prophets, who at the utmost could but call God, my God; There is no peace to the wicked, saith my God, Isaiah 57. 21. but he can, and doth call him Father, and doth so from his first appearing here in public, that he might reveal himself to the full, and leave the obstinate without excuse. 2. He seemeth to have special respect to that passage, 2 Sam. 7. 12, 13. where when God is promising to David, Christ to sit upon his Throne forever, and Solomon to sit upon his Throne for a while; he saith, He shall build an House for my Name, and I will establish the Throne of his Kingdom forever. I will be his Father.
Vers. 18. What sign showest thou?
The power of miracles had never been seen in the Land, since their return out of captivity, nay, nor the Spirit of Prophecy, since the death of Zacharias and Malachi, by their own Authors confession, and therefore the restoring of miracles and prophecy, was as the opening of heaven, and Angels ascending and descending. When they were ready to depart into Babylon, Habakkuk prayeth that God would keep alive his work of the power of miracles in that midst of years while they were in Babylon, and that they might not lose it now they went into a strange Land. And there he continued it among them in the hands of the three Children, as they are called, but more especially in the hands of Daniel: Daniel's tying up the mouths of the Lions, was the last miracle that had been done by man, till water was turned into wine at Cana in Galilee: They had Prophets indeed came with them out of their captivity, and these saw visions, and had strange things done to them by God, but none ever since they came up till now, had done any miracles or strange things from God. And after that first generation after their return, their Prophets were ceased and gone, and they had no more, 〈 in non-Latin alphabet 〉 In Haggai, Zacharias, and Malachi Prophecy ceased, D. Kimch. on Zech. 5. And therefore besides the constant unbelief of the Jew that would be still requiring a sign, it is no wonder if they demand one of one that now appeared and acted under the notion of a Prophet, when signs and Prophets had been so long strangers amongst them: Nor was this all that strained this question from them, but it is like that his calling God in such singularity his Father, did move them to demand something from him as from a singular man, which thing might be suitable to such a relation as he owned: In John 5. 17. they are ready to fly in his face, because he calleth God his Father; for there was scandalum acceptum, an offense taken at him, though none was given: they were moved at him, for that he had broken the Sabbath, as they interpret it, and then they are ready to catch at every word that fell from him, for they had entertained prejudice against him: but as yet he hath done here nothing that should cause them to be offended, the driving of the market out of the Temple was a thing so reasonable, and so Religious, that they could not open their mouth against it: and his calling of God his Father, is yet without offense, if he can answer both his action and his word, by doing something agreeable to them.
Vers. 19. Destroy this Temple.
- 1. Christ giveth them not a sign, otherwise then by telling them of that great sign, that he should once show, which would mightily declare him to be the Son of God, and that is the raising of his body from the dead; which very thing he also meaneth, though somewhat more be included in it, when he giveth them afterward the sign of Jonas, Matth. 12. 39. He did many miracles instantly at Jerusalem, as is apparent, ver. 23. yet would he not do one miracle for the satisfaction of this the Jews curiosity and quaere; partly because he would first give them some word of doctrine; and partly, because for his showing of miracles, he would take his own time and moving, and not theirs. In all the Gospel Christ doth no miracle, where some necessity went not along with it.
- 2. In these words, destroy this Temple, he commandeth them not to do the thing, but he foretelleth that they should do it, as Isaiah 8. 9, 10. John 13. 27. &c. yield examples of the like nature, Associate yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to naught. And what thou dost do quickly, &c.
- 3. His answer is very suitable to the present occasion: For as he had purged the Temple which they had defiled, for which they question his authority; so saith he, go yet further, and even destroy this Temple, and in three days I will raise it.
- 4. But he spake of the Temple of his body, verse. 21. Now he used not any such gesture or action as it seemeth, as that the Jews could perceive that he spake in that sense, but they make a double misconstruction of his words, namely, ignorant and willful. Ignorant, conceiving that he spake of the very material Temple; willful, in that whereas he only saith, do you destroy it, they accuse him for saying that he would destroy it himself, Mat. 26. 61.
- 5. Now he speaketh so closely to them, and to the matter or occasion before them, partly, because of the neareness of relation that is between the thing signifying, and the thing signified, as Mat. 26. 26. and partly because he would speak to them in parables and dark things, as Matth. 13. 34, 35.
§ This Temple.
Meaning the Temple of his body, as the Evangelist himself explaineth it; which may be understood, either because his body was the Temple of the Godhead, as Col. 2. 9. or because it was represented by the material Temple in which God dwelt presentially, as the Godhead did in Christ bodily. The Temple was a glorious figure of Christ, in God's dwelling there amongst men. In giving his Oracles there; in the services tendered and accepted there, &c. And therefore it was that wheresoever the Jews were in any part of the world, they were in all their prayers to turn their faces towards the Temple, 1 King. 8. 38, 42, 44, 48. Dan. 6. 10. And thereupon it was that when the Jews destroyed Christ's • ody, the Temple rent from the top to the bottom, in one of the choicest parts of it.
Vers. 20. Forty and six years was this Temple in building.
Although all that space of time and state of the Jews that passed betwixt the return out of Babylon, and the destruction of Jerusalem, be generally and indeed properly said to be under the second Temple, yet in exact strictness and reality there were two Temples in that space, namely, that that was built by Zorobable, and that that was built by Herod: Of the former we have the relation in Ezr. 3. & 6. Of the latter we have the story in Joseph. Antiq. lib. 15. cap, 14. Expositots upon this place, take no notice of this duplicity, because they account that Herod did not build, but only repair the Temple: and they generally understand this 46 years building, of the time and space that the Temple was getting up in the days of Zorobable, or instantly after the return from the Babylonian captivity: The parcels of which sum every several Expositor almost doth cast and reckon up by several counters. It were endless to allege, much more endless to examine them. I shall spare that labor, since I have given my thoughts concerning the reigns of the Persian Kings of those times in another place, and I cannot but hold still unto that account, as conceiving it to be the very account of Scripture: namely, that Cyrus reigned 3 years, Artaxerxes Ahasuerus after him 14 years, and Artaxerxes Darius 32 years, when Nehemiah went back to him, having finished Jerusalem street and wall: 49 years in all, or 7 weeks, as Dan. 9. 25. Out of these 49 years, if you seclude the two first of Cyrus, [for in his second the Temple was begun] and the thirty second of Darius, as years only current, you have exactly 46 complete years, from the beginning of the founding of Zorobables Temple, to the finishing of the city, and completing of the buildings and servicedisposal of the Temple with it.
And reckoning also after such a manner of reckoning, [namely, by casting out years that were only current] it was exactly 46 complete years since Herod began the building of the Temple, to this very time that Christ and the Jews have this discourse: For Herod fell upon that work in the eighteenth year of his reign, as Josephus relateth in the place fore-cited, and he reigned 37 years, even till Christ was two years old, as we have proved in the first part of the Harmony, at Sect. 7. or Matth. 2. And Christ at this time of his discourse was in the thirtieth year of his age, or just twenty nine years old and an half. All which sums if the Reader cast up, and count as we did in the account before, he will find how fitly [if one will so take it] these words may be applied to the Temple of Herod, forty and six years hath this Temple been built.
Vers. 22. They believed the Scripture, &c.
The Scriptures whatsoever had spoken of Christ's death and resurrection, the Disciples are said here to have believed after his resurrection. But did they not believe them before? It is undoubted they did, with a general historical belief, but after the resurrection they made use of those texts and words with a more special and peculiar application and experience.
Vers. 23. Now when he was in Jerusalem at the Passover, &c.
It was the custom of the Nation to come to Jerusalem some space of time before the Festival, that they might purify themselves against the Festival came: Now Christ in this space was purifying the Temple, by casting out buyers and sellers, and driving out the cattle; and when he was then asked for a miracle, he would do none, but when the Feast was come, he beginneth to work miracles abundantly, and many believed on him. Now beginneth he most plainly and publicly to show himself being now in the chief City, in the general concourse of all the Nation, and in the greatest solemnity of all the year.
Vers. 24. But Jesus did not commit himself unto them.
Some understand this of his not-committing and imparting the whole and full doctrine of the Gospel to them; but the very carriage of the Text showeth, that it is to be understood of not-trusting his person with them, because he knew their heart, and saw that there was mischief and rottenness in some of them against him.
THE HARMONY OF THE Four Evangelists, Among themselves, and with the OLD TESTAMENT. The Third Part. FROM THE FIRST PASSOVER AFTER Our SAVIOURS Baptism To the SECOND: With an Explanation of the Chiefest Difficulties both in LANGUAGE and SENSE. By JOHN LIGHTFOOT D. D.
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.
To my very much, and very worthily Honoured Friend and Patron WILLIAM COTTON Esq of Bellaport in Salop.
SIR,
I Have always, and that not without very just cause, esteemed it one of the choicest advantages that ever accrued to me, that it was my hap, and happiness at my first setting out into the Study of the Scriptures and Divinity, to be settled in the house, and to come under the tutorage and instructing of your Noble and Heroic Uncle Sir Rowland Cotton; A Gentleman of so rare qualifications, and respondent worth, that (let the word be without offense) his Country and his times produced not a man beyond him, and I wish the Nation and succeeding times may show his equal.
With much care, tenderness, and condescension did he guide and lead on my studies in the same way that he himself had been trained in, by that choice and incomparable Oracle of Learning Mr. Hugh Broughton: under whose instillings he had been so seasoned with skill in the Hebrew Tongue, and knowledge in the Scriptures, that even a Child he spake and understood that language as it had been his Native, and in grown years he proved so exact, expedite, and solid a textualist, as few his equals.
He was alike transcendently singular in all accomplishments: His activity of body, experimented to be without its parallel in the Nation; His hospitality generous, unto the admiration of all that knew it; and his wisdom equally to be admired, that managed his estate so as to maintain such hospitality; His Patriotship even till now fragrant in the memory of his Country, whose heart he had, and it had his; His tenderness to his Tenants so fatherly, that before his death he took care that all their leases should be renewed, that they might be certainly provided for, when he was gone; His affection to, and his provision for his servants, may be exemplary, as it was not ordinary; for in one morning a little before his end, he sealed nine or ten leases to them of handsome estates for their lives, and that so freely that he also paid liberally for their ingrossing; His activity of mind was suitable to the activity of his body, for he was a stranger to no kind of learning, singularly languaged both in the learned, and in the Western Tongues; and of so deep a judgment in all affairs, that there was hardly any concernment, occasion, or employment, in which he was not able to have given Counsel. And that which crowned all, so cordial and sincere was his integrity, virtuousness and piety, that a very few minutes before his expiring, he breathed out this fragrant testimony of a good conscience in my hearing, and to my great rejoicing, Lord thou knowest that I have loved honesty, virtue, and goodness for itself.
Sir, This radiant worth of your gallant Uncle, as it was an attractive of the affections of all that knew him (for he was a man wholly framed to deserve men and to gain hearts) so is it a most fair, beauteous and sublime pattern and copy set before you to write after: and I have spoken thus much the rather, not as if I would inform you of him what you knew not before, but because I know you delight to look upon his example, and to hear the sounding of his name and virtues, not only for his honor, but also for your own imitation of him. And daily may his example of worth and nobleness provoke your emulation and striving after, that you may be his heir every way, namely of his virtues, as of his inheritance.
Besides this accomplisht bravery of his in himself, which was enough to challenge esteem from any one that knew what worth was; he laid such doubled and redoubled obligations upon me, by the tender affection, respect and favor that he shown towards me, as have left so indelible an impression upon my heart, of honor to his dear name, and observance to his house of Bellaport, that length of time may not wear it out, nor distance of place ever cause me to forget it. I might relate particulars of his kindness, but when I have said all I can, I shall speak too little.
As it is my rejoicing to have seen and heard what I have done, of your care to lay his Copy before you for your imitation, and your desire to tread in his steps, so have I cause to acknowledge with thankfulness, your writing after that Copy in your favors expressed towards me, even as he did before you.
And as I stand in an hereditary obligation to your Family for his sake, so have I found an hereditary affection from yourself, which doth double my obligation, and pleadeth your claim also. It is my unhappiness that my tenuity is able to make no better a return for what I have received, than this poor paper Monument and Memorial, which I have presumed to devote to your name, and betake to your patronage, that you might have this token of my gratitude and observance laid up with you, and by the perusal of it, I might, though remote and out of sight, yet sometime obtain the turning of your thoughts and remembrances towards
SIR,
Your most cordial and humble Servant John Lightfoote.
Much-Mundon in Hertfordsh. Jan. 28. 1649/50.
To the READER.
IT was my promise in the Preface to The first Part of the Harmony of the Evangelists, that at the Publishing of the third, I would also set forth A Chorographical Description of the Land of Canaan, and those adjoining places that we have occasion to look upon as we read the Gospels: which task I undertook accordingly when I began the working up of this third part which is now published, and spent very much time and pains upon it, though it hath not found the hap to come forth with this part, as was my promise.
My design was (and I had made some reasonable progress upon it) to have described the Land of Israel, in a way something new indeed, and untrodden, and I believe unattempted (and so much the more difficult because it was so) but yet which I supposed might be of very good use and advantage for the fuller understanding of the situation and story of that Land. In reading of the two Talmuds, and other of the Jewish Authors of the greatest Antiquity, I have observed, and that not without much delight and content, that as to the subject that we are speaking of, namely, the description of, the Land of Canaan, these things may be picked up out of them dispersedly in their writings to very good profit.
- 1. In exceeding many passages, when they come to speak of places of the land, that are mentioned in the Scripture, they either describe them, or show their situation, or distance from such and such places, or all these together, which might be of singular use, to compare with the descriptions, situations, and distances that are given of such places in Christian writers.
- 2. They give us abundance of names of Cities, Mountains, and other places in that land, which names are neither to be found in Scripture, nor Josephus, nor in the Heathen or Christian Records that speak of the places of that Country, but in these Iudaick writers only: and yet which carry with them so fair a probability and rational evidence, that there were such names and places, that the looking after them might be exceeding pertinent to a Canaan story.
- 3. They relate many choice, eminent and remarkable stories occurring in such and such places, which are not to be found in any records but their own, and of singular illustration, both of the situation, and of the History of the Land and Nation: and especially of the scholastical History of their learned men and Doctors.
I shall spare examples here (though I could produce them by multitudes of all these particulars.) He that doth read the two Tracts of mine about The Temple and The Temple Service, will find so much falling in obiter of this nature, as may give him a taste of the rest, and some guess what use might be made of such like antiquities, well weighed and examined in a Geographical and Historical description of the Holy Land.
It hath been my course and my care for many years together, as I have had occasion to read these Talmudic writers, to observe and take notice of passages of this nature as I have met with them, and to be gathering such stock of these rarities, as I thought might be convenient for my Chorographical work, when I should fall upon it.
When I began to draw together my thoughts, notes, and notions, for the compiling of this third part of the Harmony of the Evangelists, I began to do the like for the compiling of that work also with it, that as my promise was of their publishing together, so their growing up might be together, till they should come to be so jointly published. I went on in that work a good while, and that with much cheerfulness and content, for me thought a Talmudical survey and history of the Land of Canaan, (not omitting Collections to be taken up out of the Scripture and other writers) as it would be new and rare, so it might not prove unwelcome nor unprofitable to those that delighted in such a subject: But at last I understood that another Workman, a far better Artist than myself, had the Description of the Land of Israel, not only in hand, but even in the Press, and was so far got before me in that travail, that he was almost at his journeys end, when I was but little more then setting out: Here it concerned me to consider what I had to do. It was grievous to me to have lost my labor if I should now sit down: and yet I thought it wisdom not to loose more in proceeding further, when one in the same subject, and of far more abilities in it, had got the start so far before me. And although I supposed, and at last was assured even by that Author himself (my very learned and worthy friend) that we should not thrust nor hinder one another any whit at all, though we both went at once in the perambulation of that land, because he had not meddled with that Rabbinick way that I had gone, yet when I considered what it was to glean after so clean a Reaper, and how rough a Talmudical pensil would seem after so fine a pen; I resolved to sit down, and to stir no more in that matter, till time and occasion did show me more encouragement thereunto, than as yet I saw. And thus was my promise fallen to the ground not by any carelessness or forgetfulness of mine, but by the happy prevention of another hand, by whom the work is likely to be better done.
Yet was I unwilling to suffer my word utterly to come to nothing at all, though I might evade my promise by this fair excuse, but I was desirous to pay the Reader something in pursuance of it, though it were not in the very same coin, nor the very same sum that I had undertaken. Hereupon I turned my thoughts and my endeavors to a description of the Temple, after the same manner and from the same Authors that I had intended to have described the Land; and that the rather, not only that I might do something towards the making good of my promise, but also that by a trial in a work of this nature of a lesser bulk, I might take some pattern and assay how the other which would prove of a far larger pains and volume, would be accepted, If I should again venture upon it.
But here by the way I cannot but mention, and I think I can never forget a handsome and deserved check, that mine own heart meeting with a special occasion did give me upon the laying down of the other task and the undertaking of this, for my daring to enter either upon the one or the other. That very day whereon I first set pen to paper to draw up the Description of the Temple, having but immediately before laid aside my thoughts of the Description of the Land, I was necessarily called out toward the Evening, to go to view a piece of ground of mine own, concerning which some litigiousness was emerging and about to grow. The field was but a mile from my constant residence and habitation, and it had been in mine owning divers years together, and yet till that very time had I never seen it, nor looked after it, nor so much as knew whereabout it lay. It was very unlikely I should find it out of myself, being so utterly ignorant of its situation, yet because I desired to walk alone for the enjoying of my thoughts upon that task that I had newly taken in hand, I took some directions which way to go, and would venture to find out the field myself alone. I had not gone far but I was at a loss, and whether I went right or wrong I could not tell, and if right thither, yet I knew not how to do so further; and if wrong, I knew not which way would prove the right, and so in seeking my ground I had lost myself. Here my heart could not but take me to task, and reflecting upon what my studies were then and had lately been upon, it could not but call me Fool, and me thought it spake as true to me as ever it had done in all my life, but only when it called me sinner. A Fool that was so studious, and had been so searching about things remote, and that so little concerned my interest, and yet was so neglective of what was near me both in place, and in my particular concernment. And a Fool again, who went about to describe to others places and buildings that lay so many hundred miles off, as from hence to Canaan, and under so many hundred years ruins, and yet was not able to know or find the way to a field of mine own that lay so near me.
I could not but acknowledge this reproof to be both seasonable, and seasoned both with truth and reason, and it so far prevailed with me that it not only put me upon a resolution to lay by that work that I had newly taken in hand that morning, but also to be wiser in my bookishness for the time to come, than for it, and through it to neglect and sink my estate as I had done. And yet within a little time after, I know not how I was fallen to the same studies and studiousness again, had got my laid-by task into my hands again before I was aware, and was come to a determination, to go on in that work, because I had my notes and collections ready by me as materials for it, and when that was done, then to think of the advice that my heart had given me, and to look to mine own business.
So I drew up the Description of the Temple itself, and with it the History of the Temple Service, both of them partly from the Scriptures, and partly from the Talmudical records of the Jews Traditions and Antiquities: both which if the Reader will but look upon, as tendered in lieu of that which was promised concerning the description of the Land, he will charitably judge I hope, that I have not been a willful violator or neglecter of my promise, though I have not been so very punctual a performer.
The Tract of the Temple Service hath been in public some space of time already, and as for the other about the Temple itself, I had thought to have kept it in suppression till I could have obtained the graving of a Map of the Temple, which I drew also together with it, that they might have both come out together: But I am hopeless of obtaining that, even to this very moment, and yet have I been persuaded to let the book forth though the Map be wanting, partly through importunity of some friends, and partly because of my promise referring to this third part of The Harmony of the Evangelists now published.
I have been more tedious about this business, than either was needful in such a trifle, or hath been pertinent in the ensuing discourse. I must cast myself upon the Readers gentleness for excuse, both of the failing of my promise, and of my troublesome discourse about that failing. I shall say nothing concerning the ensuing Tract of The Harmony of the Evangelists, nor of its fellow Tract of The Description of the Temple, I shall refer them both to the Readers perusal and charity, and commit him to the keeping and goodness of the Almighty.
Old Jewry London, Ian. 30. 1649/50.
I. L.
SECTION XIV.
St. JOHN Chap. III. Vers. 3.
THERE was a man of the Pharisees named Nic • demus, 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 from above, he cannot see the Kingdom of God.
4. Nicodemus saith unto him, How can a man be born being old? Can he enter the second time into his mothers 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 everyone 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 into 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 no 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 condenined: 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 everyone that doth evil hateth light, neither cometh to the light lest his deeds should be reproved. 21. But he that doth truth, cometh to the light, that his deeds might be manifest, that they are wrought in God. 22. After these things came Jesus and his Disciples into the country of Judea, and there he tarried with them and baptized. 23. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came and were baptized. 24. For John was not yet cast into prison. 25. [l] Therefore there was a question of John's disciples with the Jews about purifying. 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. 27. John answered and said, A man can receive nothing except it be given him from Heaven. 28. Ye yourselves bear me witness that I said; I am not the Christ, but I am sent before him. 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 bridegrooms voice: This my joy thorefore is fulfilled. 30. He must increase, but I must decrease. 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 above, is above all. 32. And what he hath seen and heard that he testifieth, and no man receiveth his testimony. 33. He that hath received his testimony, hath set to his seal, that God is true. 34. For he whom God hath sent speaketh the words of God; for God giveth not the spirit by measure unto him. 35. The Father loveth the Son, and hath given all things into his hand. 36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life, but the wrath of God abideth on him.
Reason of the Order.
THE subsequence and jointing of this story of Nicodemus, unto that which is recorded in the latter end of the second Chapter (of Christ's doing many miracles at Jerusalem at the Passover) is so apparent out of Nicodemus his own words ver. 2. and out of the words of the Evangelist ver. 22. that it needeth no proof and evidence, but only to point at these verses for the proving of it. Yet that we may observe both the connection of this Chapter with the former, and also the times and juncture of this Chapter within itself, let us view it a little at large, and take our prospect from the three and twentieth verse of the second Chapter. Now when Jesus was in Jerusalem at the Passover on the Feast day, many believed in his name when they saw the miracles that he did. This feast day at the Passover, may best be conceived to be the first day of the festival week, or the day after the Passover was eaten; for on that day was the appearance of the people in the Court of the Temple, as the Law appointed, that thrice every year they should appear before the Lord. For that appearing mentioned in the Law, (saith Rambam) was that everyone appear in the Court, the first holy day of the festival, and bring an offering. In Hagg. per. 1. On that day therefore, the concourse of the people being the greatest, it is most proper to suppose that Christ began to show himself in his miraculous power, as he had done a day or two before in his Prophetick zeal, in driving the market out of the Temple.
What miracles they were that he wrought is not mentioned; it is most rational and most agreeable to his workings afterward; to hold, that it was healing of diseases and casting our Devils: but whatsoever the miracles were for particular and distinctive quality, the power shown in them was so great, that it made Nicodemus confess and others acknowledge that none could do such, but a teacher come from God: and it made the Galileans who were spectators now, to receive him when he came amongst them afterward, Joh. 4. 45. Such works had never been done in their sight till now, and they had never had such miraculous spectacles at their appearances before: and so he shown them at once that it is not in vain to wait upon God in his appointments, and that the great Prophet was come among them: and yet on that very day come three years they put him to death.
Nicodemus undoubtedly was a spectator and witness of what was done, and so the Syriac translator seemeth to conclude, when he rendereth the beginning of this Chapter thus, Now there was one of the Pharisees named Nicodemus there: and so his own words seem to argue, as spoken not upon hearsay, but upon ocular witness, we know thou art a teacher come from God, for none can do such miracles, &c. He having seen those wondrous workings by day came to Jesus that night, as may in most probability be conjectured and the word 〈 in non-Latin alphabet 〉 very properly rendered in such a definite and determinate construction: For there can be no doubt but he would come with the first conveniency he could, being taken with those miracles, and desiring to have some communication with Christ, and not knowing how soon he might be getting out of Town: However, if he did not come that night, yet doubtless he would delay as little as he might, and if he came any time before Christ left Jerusalem, as it is past all controversy he did, it is of force enough, to prove and clear the connection of this story of Nicodemus, to that of Christ's working miracles at the Passover, in the Chapter before.
Now how long our Savior stayed at Jerusalem, before he went into the country of Judea, which is the next story that is related, and of which the two and twentieth verse speaketh, is somewhat uncertain. The next intimation that we have of a fixed time, in the following story, is in Chap. 4. 35. where when Christ is fleeing out of Judea for his own safety, upon the report of Johns imprisonment, and how the Pharisees were informed that he made more Disciples than John, he himself saith, that it was then four months to harvest: that is, to the next Passover, for then did their harvest begin, as we shall show when we come to that verse: Now that passage will help us to take up the times of this Chapter the better: though we cannot so undoubtedly fix the actions and abode of our Savior in this or that place, to their certain times; Four months before harvest, fell out to be about the latter end of our November, and till that time had Christ remained at Jerusalem and in Judea, sometimes in the one place and sometimes in the other, from the Passover before, which was the space of about eight months: What time he spent in either place is not attainable to know, nor much material to inquire after: certain it is that feast of Pentecost, and the Feast of Tabernacles came between, and it is very probable that he was at Jerusalem at those Feasts, according as the Law appointed, howsoever he was in the Country both before and after.
And now to look a little after the times and progress of the Ministry of the Baptist also, of whose preaching and walking at liberty, you hear the last in this Chapter: his staying and baptizing, is confined especially to three places: to the country of Judea, Luke 3. 3. Bethabara beyond Jordan, Joh. 1. 28. and Aenon near Salim, Joh. 3. 23. In the first place he spent about half a year, namely from his beginning to baptize, which was about Easter, till he had baptized Christ, about the Feast of Expiation or of Tabernacles: For John being half a year older than Christ, Luke 1. 26. &c. is to be supposed to have entered into his Office of Preaching and Baptizing, such a space before Christ entered into his public Ministry, which was at his Baptism, and which was in September as we have proved before. All that time therefore John continued in the country of Judea upon the coasts of Jordan coasting up and down there as he saw occasion, and as it served best for his employment. When Christ is baptized by him, the next tidings that we hear of him is at Bethabara, but when he flitted thither, and how long he continued there, it is uncertain. When Christ returned out of the wilderness after his temptation, he finds him there, namely, about six weeks after his Baptism, but it is somewhat probable that he had removed thither presently after our Savior was baptized: for it seemeth by Luke Chap. 3 21. that even all the people that John had to gather on Judea -side of Jordan, were come unto him, before Christ came to his Baptism: So that having no more to do on that side of the River, he removes to Bethabara on the other. But how long staid he there? It was now half a year to the next Passover or thereabout, and it may be that he spent this half year on this side Jordan as he had done the other on the other. And then hath he about half a year more, or somewhat above, to walk at liberty, and possibly he spent that time in Aenon, dividing his time of public Ministry and liberty into three parts somewhat equally in these three places: but we need not to be so curious in searching after the very fixed times; it is enough to have the right account of the whole sum of his time, and to carry his removals in the right Series of their story.
Harmony and Explanation.
Vers. 1. There was a man of the Pharisees named Nicodemus, &c.
THERE is a famous mention of one 〈 in non-Latin alphabet 〉 Nicodemus in the Talmud: of whom they relate this strange story. That when all Israel were come up to Jerusalem at one of the three Festivals, and there was no water for them to drink, Nicodemus borrowed twelve wells or ponds of water from some great man, to be repaid again so much water, or twelve talents of silver on such a set day. Before the day that he had appointed came, there were no rains at all, and therefore it was unlikely he should repay water for water again according to his engagement: Upon the day set, the great man sends for his water or for his money; Hereupon Nicodemus ben Gorion (for so they call him) went into his Divinity School, and veiled himself and prayed, and the Heavens were presently covered with clouds, and there came down a great rain, in so much that the twelve ponds were filled with water and to spare. Then the great man cavilled, and said, The Sun was set, and his day was past. Nicodemus went in again, veiled himself and prayed, and presently the winds blew, the clouds scattered and the Sun appeared: And therefore say they, he was called Nicodemus: 〈 in non-Latin alphabet 〉 because the Sun appeared so in his behalf: And they speak high things also of his Daughter, as that she had a bed made up of 12000 denarii of gold, &c. Talm. bab. in Cetuboth fol. 66. and Taanith fol. 19. Avoth Rabbi Nathan per. 6.
Now it is not worth debating either the truth of these stories, or whether this Nicodemus in the Talmud and he in the Gospel were one and the same man. Certainly their times are concurrent, and why they might not be the same, as there is no danger to hold, so see I no reason to oppose, so strong as this, because the Talmudists make so honorable mention of him. The Author of Juchasin yoketh him in the same time and the same society with Rabban Jochanan ben Zacchai, who flourished in the times of Christ's being upon earth, and till after the destruction of Jerusalem: and of them two together he telleth this story, That Nicodemus ben Gorion was once invited to a Circumcision Feast with Rabban Jochanan ben Zacchai, and after the Feast Rabban Jochanan, and his Scholars went up into an upper room to expound the Law, and the house began to be all of a fire about, like mount Sinai (compare Act. 2.) Juchasin fol. 23. & 51.
If our Nicodemus that we have in hand were the same with him in the Talmud, and that story there have anything of truth in it, we might say he was a Priest, and bare the office of the 〈 in non-Latin alphabet 〉 Overseer of the waters, for the people's accommodation at the festivals: for such an office one of the Priests had, Maymon. in Keli Mikdash per. 7.
But whether he were the same man and of that Office or no, the Evangelist hath set this double character upon him, that he was a man of the Pharisees, and so principled clean contrary to the doctrine of the Gospel, and that he was a Ruler of the Jews, or one of the great Sanhedrin, Joh. 7. 5. and so had power in his hands to act in opposition of the Gospel, according to his principles: It was not therefore an ordinary conversion, when Nicodemus is converted as it was in the conversion of other sinners, but it was a work of a more singular wonder, when he and such as he were brought home to the obedience of the Gospel, who were not only under the power of corruption, and domineering of sin as others also were, but under religious principles as they held them, clean opposite and contramilitant to the Gospel. And thus in the conversion of Nicodemus a man of power, and of such principles, at Christ's first coming up to Jerusalem in his public Ministry, the power of the Gospel and of the work of grace is demonstrated, and a Patron for the rising Gospel is provided.
Vers. 2. The same came to Jesus by night.
This his coming by night is spoken of again by this same Evangelist, Chap. 7. 50. & 19. 39. and commonly is interpreted to be because of the weakness of his faith, as not daring to own Christ in the sight of the Jews. Which although we will not wholly deny, yet may there some other reasons be given also of his coming by night, besides fear and weakness of faith only: As 1. If his coming to Christ, was, to be instructed and satisfied by Christ in discourse concerning the Kingdom of God, and whether he were the Messias or no, &c. as it may be well supposed it was, in that concourse of people that was then at Jerusalem, and especially about Christ, all day long after they had once seen his miracles, it was not possible for him to have any privacy with him, but by night. 2. If he came the night after the day of the Feast, on which Christ did his miracles it shows his as much willingness toward the Gospel in coming so soon, as it shown weakness that he came by night. 3. The traditions of the Jews did set a singular esteem and value upon the study of the Law and Divinity by night. Although the command, say they, be to learn by day and by night, yet a man learns the most of his wisdom by night, &c. Therefore whosoever will obtain the Crown of the Law, let him study every night, and not lose one. The wise men say The song of the Law is not but in the night: as it is said, Arise, sing in the night: and he that studies the Law by night, a thread of mercy is drawn out for him by day. Every house in which they hear not the words of the Law by night, fire devours it, Maym. in Talmud torah per. 3.
§. Rabbi we know that thou art a Teacher come from God.
Rabbi, was the distinctive title of a man ordained, with which he was styled when he received Ordination to be a Doctor, or a Judge; How is ordination? (saith Maymony) Not that they always lay their hands upon the head of the Elder that is to be ordained, but that they call him Rabbi, and say to him, Behold thou art ordained, and thou hast power to judge, &c. Sanhedr. per. 4. But the word came into more enlarged use among them, so as to be given in compellation to any of learning, rank or Religion: And whether Nicodemus do so title Christ in the proper or in the common use of the word, it is not much material to look after: It is like he doth it, because he acknowledgeth him a Teacher, and a Teacher come from God, as John is said to be a man sent from God, Joh. 1. 3. and called Rabbi, Joh. 3. 26. Now these phrases come from God and sent from God, do stand in contradistinction, to teachers coming from men, and sent from men. Which way of emission of Teachers and Preachers by Ordination, though it were according to the Ordinance and way of God, yet because the action was done immediately by the hands of men, it was of a very great difference from theirs, whose immediate commission was from the Lord by revelation, inspiration, or some such Divine warrant of the Spirit of Prophecy. Nicodemus therefore when he calleth Christ a Teacher come from God, he meaneth some more special mission from God, than the ordinary and mediate one by ordination: and he acknowledgeth him to be a Prophet at least immediately sent from God, as the Prophets had been of old, by the word of the Lord, with the power of miracles in their hand: if he do not in the term acknowledge him more than a Prophet, of which hereafter.
But whom doth Nicodemus join with himself in this acknowledgment, when he saith We know in the plural number? Were there any of his Scholars with him now with Christ when he speaketh these words? Or did he mean that himself and his fellows of the Sanhedr▪ were convinced of Christ's being a Prophet? Truly were it not, that I knew the phrase is otherwise taken and construed, then always in a definite sense, or fixed to a certain number, I should as soon understand it so, as any other way, applied to any particular company or number of persons. For do but imagine, upon the appearing of the great and wondrous miracles of Christ, after that the working of miracles had been out of date and use for so many ages together, what a serious recognisance, and solemn debate must the great Sanhedrin needs take up about this matter, whom it concerned to look after things of that nature? It is past all doubting that they would sadly canvass the case amongst themselves, whether Christ were a true Prophet yea or no: and it can be but little doubted neither, that when they fully skanned the case, and weighed the miracles that he did, they could not but in heart consent that he was a Teacher sent from God, for that no man could do such miracles as he did, unless God were with him: which thing indeed in action, and in their demeanour towards him they always denied, scorning, opposing and persecuting him, as it appeareth all along in the story, yet certainly they could not in heart deny it, and so their sin in acting so, was so much the greater. If one should therefore understand the word we know, in this strict construction, as if Nicodemus having been in the Sanhedrin all day, (and it in debate about Christ, and not able to gainsay his Divine mission because of his wondrous workings) he should come at night and tell Christ, how he and his fellows of the Sanhedrin were convinced that he was a Teacher sent from God, it might not be contrary either to truth or to good sense so to construe it: But the phrase We know is often taken to import, that such a thing is commonly and certainly known, not so much with regard to such or such particular or definite persons knowing of it; but with regard to the thing itself, that it is well known, and of open cognizance: and so it is clearest to understand it here; see the phrase, Joh. 4. 22. & 9. 31. 1 Joh. 5. 18. &c.
Vers. 3. Except a man be born.
Expositors do use great variety of piecings to tie these words of our Savior, to those of Nicodemus before, in some suitableness or conformity together. Chrysostom thus, Thou holdest me for a Prophet only: here thou comest exceeding far short of the full truth, and art not come so much as into the utmost porch of a right knowledge: Verily I say unto thee, except thou partake of the Spirit by the laver of regeneration, thou canst not have a right judgment concerning me. And much in the same steps treadeth Theophylact. Cyril thus: Nicodemus thought he had done enough in coming to Christ, and confessing him, but this is not enough saith Christ, but thou must also be born again: And much after the same manner goeth Tolet. Augustine thus, Nicodemus thou comest to me as to a Teacher come from God, but I tell thee there is no trusting myself and the Gospel with thee, unless thou be born again. Beza conceiveth that Christ saw that it was in Nicodemus his thoughts to inquire of him about the Doctrine of Regeneration, and he prevents his question. Jansen, that he did inquire concerning the way to eternal life, but the Evangelist hath not mentioned it: and divers more like offertures of connection between the words of Nicodemus and our Saviviours might be produced which are tendered by several expositors, but I shall spare more alleging, and first take up the consideration of what is meant by the Kingdom of God, and that understood, the connection that appears so difficult will be made the better.
§. The Kingdom of God.
1. This phrase, and The Kingdom of Heaven, are but one and the same in sense, though they differ in a word, as will plainly and easily appear by comparing these places.
- Matth. 4. 7. Repent, for the Kingdom of Heaven is at hand.
- Matth. 5. 3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
- Matth. 19. 14. Suffer little children, &c. for of such is the Kingdom of Heaven.
- Matth. 19. 23. A rich man shall hardly enter into the Kingdom of Heaven.
- Matth. 11. 11, 12. The least in the Kingdom of Heaven is greater than be.
- Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven.
- Vers. 3. The Kingdom of Heaven is like a grain of mustardseed.
- Vers. 33. The Kingdom of Heaven is like leaven.
- Mark 1. 15. The Kingdom of God is at hand, Repent ye.
- Luke 6. 20. Blessed be ye poor, for yours is the Kingdom of God.
- Mark 10. 14. Suffer little children, &c. for of such is the Kingdom of God.
- Luk. 18. 24. How hardly shall they that have riches enter into the Kingdom of God?
- Luk. 7. 28. The least in the Kingdom of God is greater than he.
- Luk. 8. To you it is given to know the mysteries of the Kingdom of God.
- Luk. 13. 18, 19. The Kingdom of God is like a grain of mustardseed.
- Vers. 20, 21. The Kingdom of God is like leaven.
And many more such like parallel places in the Evangelists might be produced, in which by the indifferent use of these expressions, they show abundantly, that, The Kingdom of Heaven and The Kingdom of God do mean and signify but one and the same thing.
And the reason of this indifferent use of it is, because the Jews usually called God Heaven: as Dan. 4. 25. Matth. 21. 25. Luke 15. 21. Joh. 3. 27. and their Authors infinitely in such passages as these 〈 in non-Latin alphabet 〉 A man is to fear his Teacher as he is to fear Heaven. 〈 in non-Latin alphabet 〉 Such a one casts off▪ the fear of Heaven. 〈 in non-Latin alphabet 〉 The service of Heaven, 〈 in non-Latin alphabet 〉 Death by the hand of Heaven. 〈 in non-Latin alphabet 〉 Let a man always fear Heaven in secret. 〈 in non-Latin alphabet 〉 The name of Heaven is blasphemed, &c. And they call God Heaven (saith Elias Levita) because Heaven is the place of his Habitation. In Tishbi.
The Talmudic writers do sometimes use the term or phrase of The Kingdom of Heaven in a wild sense, for the strictness, height and pompousness of their Ceremoniousness in Religion, and most especially about the business of their Phylacteries. Rabbi Joshua the son of Korchah saith 〈 in non-Latin alphabet 〉 , Let a man first take upon him the Kingdom of Heaven, and afterward let him take upon him the yoke of the command. Thus the Mishueh of the Jerusalem Talmud readeth in Beracoth per. 2. and so likewise doth R. Alphes. But the Babylon Mishueh hath it, let him first take upon him the yoke of the Kingdom of Heaven, &c. which saying meaneth but this, Let a man but first put on his Phylacteries, and then fall to his Devotions. And so the Gemara in the place cited doth expound it. Rabbi Joshua saith, He that will take on him the yoke of the Kingdom of Heaven, let him wash his hands, put up his Phylacteries, rehearse the sentences of them over, say his prayer, and this is the yoke of the Kingdom of Heaven complete. On whose words Alphesi glosseth and descanteth thus, Since he reads, And thou shalt bind them for a sign upon thine hand, and they shall be frontlets between thine eyes, If he put not his Phylacteries on, he is found bearing false witness against himself, for what he saith is not true. And although he perform the command (of saying his prayers) so as to discharge his duty of saying over his Phylactery sentences, yet he transgresseth on the other hand, because he witnesseth falsely against himself. And Rabbi Jochanan meaneth that even the command is not perfectly done, if he take not on him the Kingdom of Heaven. And he is like to one that offereth a Thanks offering without a meat offering: because he rehearseth those sentences without taking on him the Kingdom of Heaven.
In the same place is another story related and to be understood in the same sense, concerning Rabban Gamaliel, who on his wedding day at night, said over his Phylacteries: His Disciples said unto him, Sir, hast not thou taught us that a Bridegroom is free from saying over his Phylacteries the first night? He saith unto them, I will not hearken unto you to lay from me the yoke of the Kingdom of Heaven no not one hour. And the same construction is to be made of that which the Author of Juchasin records of Rabbi Akiba 〈 in non-Latin alphabet 〉 That he died taking on him the yoke of the Kingdom of Heaven, fol. 66. So that in these men's Dictionary, The phrase of The Kingdom of Heaven, did signify mainly, the height, zeal, and strictness of their devotions joined with punctual Ceremoniousness and Phylactery rites. Zohar shall be our Lexicon for conclusion: What is the yoke of the Kingdom of Heaven, (saith he) But as they put a yoke upon an Ox at first to produce by him benefit to the world, and if he take not the yoke upon him, he is unserviceable: so also it behooveth a man to take upon him the yoke at first, and afterward to serve with it in everything that is needful, and if he take not the yoke upon him, he cannot be serviceable: As it is said, Serve the Lord in fear: what meaneth, in fear? Why what is written: The fear of the Lord is the beginning of wisdom: And this is the Kingdom of Heaven. Zohar. in Levite. fol. 53.
But in the language of the Jews in the Gospel, and in some of their writers elsewhere also, The Kingdom of Heaven signifieth the days of the Messias, and the glorious times and their Religion and condition that they expected would be then. When he should restore the Kingdom of the house of David to its old glory, and build the Temple, and bring home all the dispersed of Israel, and Israel should be at rest from the Kingdom of wickedness, to study the Law and the Commandments without disquieture. Maym. in Melachim. per. 11. and in Teshubah per. 9.
See these places and passages, expounding plainly the phrase, of the days of Messias, both in the construction of the Jews and also of Christ and the Gospel itself.
John the Baptist preached saying, The Kingdom of Heaven is at hand, Matth. 3. 2. So did Christ, Matth. 4. 17. and so he bad his Disciples to do, Matth. 10. 17. by which was meant no other thing, but the time was near when the Son of man should be revealed: for so our Savior himself doth interpret it, Matth. 16. 23.
Luke 16. 16. The Law and the Prophets were till John, but from that time forward the Kingdom of God was preached: which John himself expounded thus, That Christ should be manifest to Israel, therefore came I baptizing with water, Joh. 1. 31.
Luke 17. 20, 21. The Pharisees asked him when the Kingdom of God should come: And Jesus answered, the Kingdom of God is among you. Which in the next verse after is uttered by The days of the Son of man.
Luke 9. 27. There be some standing here which shall not taste of death till they see the Kingdom of God: which Matthew utters, till they see the Son of man come in his Kingdom, Mark 16. 28.
Matth. 21. 31. Publicans and Harlots go into the Kingdom of God before you: and the next verse gives this reason, because they believed not John, from whom the Kingdom of God, began to be preached, and by whom the Messiah was pointed out.
Matth. 21. 43. The Kingdom of God shall be taken from you. And the reason is given in the verse before, because they refused the corner stone when he was among them: to which the gloss is agreeable that R. Solomon maketh on Jer. 13. 17. My soul shall weep in secret for your pride, that is, 〈 in non-Latin alphabet 〉 because of the glory of the Kingdom of Heaven which shall be given to Idols, or to the Idolatrous Heathen.
And of the days and revealing of the Messias, which the Nation so much looked after, are those passages to be understood, Luke 23. 52. Joseph of Arimathea waited for the Kingdom of God: and Luke 19. 11. They thought that the Kingdom of God should shortly appear. Suitable to which the Chaldee Paraphrast interprets those words, Say to the Cities of Judah, Behold your God, Isaiah 40. 9. Say to the Cities of Judah, The Kingdom of your God is revealed, and Isaiah 53. 11. They shall see the Kingdom of their Messias.
Now although our Savior and the Evangelists, and Apostles did use the Phrase. The Kingdom of God or of Heaven, for the days and affairs under the Messias as well as the Jews, yet in the exposition of the things of those days, they do as far differ as may be: For,
1. The Jews looked upon the appearance and days of the Messias, as things of incomparable earthly pomp, royalty and gorgeousness, therefore they called it the Kingdom, because they expected the restoring of the earthly glory of David's throne. Act. 1. 6. Luke 24. 21. Mark 20. 20. and The Kingdom of Heavon, because they imagined they should be acquitted from under the power of an earthly Kingdom: For their wise men held that there should be no difference betwixt this world, and the days of Messias, but only the oppression of the Kingdoms. Talm. in Sanhed. per. 10. Maym. in Teshubah per. 9.
But Christ professeth, that his coming is not with observation: Luke 17. 20. that his Kingdom is not of this world, Joh. 18. 36. That the Kingdom of Heaven is of the poor, Luke 6. 20. and to be received as by little children, Mark 10. 15. &c.
2. They fancied a change in matters of Religion in the time of the Messiah, but all for the greater, and higher pomp of Ceremonies, and formal worship; that, the solemn Festivals, Sacrifices, Sprinklings, observations of carnal rites should be in a higher force and esteem, than ever yet, that their study and practice of the Law, according to such a carnal manner, should be incomparable both for zeal and diligence: And that there should be a punctual exactness in all formalities about meats and drinks, converse and worship.
But the Gospel tells that, no coming into the Kingdom of Heaven, unless their righteousness exceed this Pharisaical righteousness, Matth. 5. 20. That the worship of God was to be in the spirit, Joh. 4. 23, 24. And that the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17.
3. They conceited that the happiness of the days of the Messias shall be appropriated only to them of that Nation, and that the Heathens should have no share nor interest in that felicity.
But the Gospel tells, that there should come from East and West and North and South, and sit down in the Kingdom of God, Luke 13. 29. And that that Kingdom should be taken from them who took themselves only to be the children of the Kingdom, and should be given to another Nation, Mark 21. 43. & 8. 11, 12.
The meaning therefore of this expression, The Kingdom of God or Heaven, which is so exceeding frequent in the New Testament, in the Gospel acceptation, is to this extent.
1. It signifieth the revealing or appearing of Christ, as is apparent by the places cited before, not so much his first appearing in human flesh or when he was born, as his revealing, coming and appearing in the demonstration of his power and of his being the Son of God: And in reference to this matter, the Kingdom of Heaven, or of God, is dated by these two dates: sometimes from his resurrection and sometimes from the destruction of Jerusalem; from his resurrection, whereby he was declared mightily to be the Son of God, Rom. 1. 4. as Luke 22. 18. I will not drink of the fruit of the vine till the Kingdom of God be come, meaning not till after his resurrection; for then he eat and drank with them, Act. 1. 4. Luke 24. 43, 44. And from the destruction of Jerusalem, Luke 21. 31, 32. Matth. 16. 28. because then he triumphed over those that had despised his rule, and he transferred his Kingdom to another people, Matth. 21. 40, 41, 43.
2. It signifieth the changed administration of the way and things of Salvation; from the Ceremonial and carnal rites which were appointed before, to a worship of God in spirit and truth. Not but that that spiritual service was inwrapped under those formalities, if they could have found it out, but that now the change was so apparent and so great, that those outsides of Ceremonies were to be laid aside, and the internal substance only to be looked after. In this sense, the Kingdom of Heaven is dated from the beginning of John Baptists Ministry, when this change did first begin, Luke 16. 16. and that time called the beginning of the Gospel, Mark 1. 1. this change is called the regeneration, Matth. 19. 28. And new Heavens, and new Earth, Isaiah 65. 16.
3. It signifieth the planting of the Gospel, and of the spiritual Kingdom of Christ, among the Gentiles, Matth. 8. 11, 12. & 21. 43.
4. It signifieth the work of the Gospel, grace wrought in the heart, or the virtue and vigor of this spiritual Kingdom of Christ there, Matth. 6. 33. & 13. 46. & 15. 3, &c.
5. And sometimes it signifies the state of glory, Luke 18. 18, 24, 25.
And now to return to that enquiry that we were about, concerning the connection of our Savior's words to the words of Nicodemus; and concerning the meaning of the words themselves, we shall observe only these three particulars.
1. That Nicodemus in his words in the verse before, doth own some appearance and glimpse of the Kingdom of God, or coming of the Messias, in the wondrous miracles that Christ had wrought. We shall not much dispute whether when he saith that Christ was a Teacher come from God, he means, that he was the Messias, or that he was Elias his forerunner, or that he was some Prophet that was as the dawning to the days of Messias: certainly his argument from Christ's miracles, doth speak him as thinking those days near at hand, and the Kingdom of God now beginning to appear: Such arguments we find elsewhere, producing such a conclusion, and by the observing of them, we may the better judge of this. Nathaniel concludes Christ the King of Israel, because he had wonderfully told him of some secret passage of his under a Fig-tree, John 1. 49. And the woman of Samaria, because he had told her of her secret villainy, resolves that he must needs be the Messias, Joh. 4. 29. So when he had filled the people with five loaves, and two fishes, they make this undoubted conclusion, Of a truth this is the Prophet; and they would have crowned him for Messias, John 6. 14, 15. And our Savior himself makes this an undeniable argument, I by the Spirit of God do cast out Devils, ergo, No doubt the Kingdom of God is come among you, Luke 11. 20. for such wonders cannot be expected but in the days of Messias. Such like arguments are those, John 7. 31. & 9. 16. & 11. 47, 48. & 15. 24. The blasphemous Jews of those times found these so evincing and undeniable evidences toward such a conclusion, that they could find no other way to evade the dint of them, but by that cursed tergiversation, as senseless as it was impious; That Christ wrought these wonders by the power of the Devil, Luke 11. 15. John 10. 20. And as the blasphemous Jews in times succeeding have sought to evade them by this assertion, that when Messias should come he would do no miracles. Talm. in Sanhedr. per. 10. Maym. in Melachim. per. 11, 12.
2. But this was Nicodemus his argumentation upon the miracles that he saw done: that undoubtedly this could be nothing but a token of the days of the Messias or Kingdom of God now approached; and so our Savior easily reads his meaning; and so the alleged like arguments show, that even any of the learned or observing ones of the Nation, would readily have construed his words, though he spake not so much in those very syllables; and therefore it is needless to say, that Christ knew it was in his thoughts to inquire about the Kingdom of Heaven, it was legible enough in these very words, that he acknowledged an undeniable evidence of the Kingdom of Heaven now demonstrated, in those wondrous miracles that Christ wrought; which reasoning may be heightened by these two circumstances, in that miracles had been so long ceased, and should now so break forth; and that in the times when miracles were wrought, none were wrought such as these.
3. The connection therefore of our Savior's words to his, upon these considerations is of no difficulty or harshness at all, but as direct and proper as was possible: For, as Nicodemus by these miracles could not but conclude upon the times of the Messias that they were now come; so by his Judaical and Pharisaical principles, he conceived that those glorious times that they expected under Messias should take the people as they were, and they without any inward change of mind or heart at all, should be translated into an outward changed condition of happiness and earthly glory, as much as they could desire or imagine: No, saith Christ, there is more required of and in him that desires to see and partake of the happiness of that Kingdom, and those days; he must also suffer a changedness in himself, and in his principles, and be cast into a new mold, and be as if he were born anew. And thus may we make out the connection of this speech of Christ to that of Nicodemus, and now there remains to examine the meaning of the speech itself▪
It is not much material, as to sense of the thing itself, whether to read it, Except a man be born again, or Except a man be born from above; either of the expressions will very well carry the sense our Savior intendeth in it; but to take it in the latter translation, from above, doth more properly and pertinently speak out the thing that is aimed at. It was the great confidence and boasting of the Jews that they were born and descended of the seed of Abraham; and upon this score and privilege they relied so much▪ that they accounted that very thing to estate them exceedingly in a happy condition, as to the favor of God, and welfare of their spiritual estate. It were endless to show out of Jewish Authors, how great matters they speak of, accruing to them 〈 in non-Latin alphabet 〉 by the privilege of their descent and extraction from Abraham: Insomuch that even upon that account, they doubt not to reckon 〈 in non-Latin alphabet 〉 That all Israel is to have share in the world to come. Sanhedr. ubi sup. See Matth. 3. 9. John 8. 39. Act. 13▪ 26. Now that fond reliance, doth Christ oppose and confute in this speech, and useth the very same method and matter of discourse with this Pharisee, that John the Baptist doth with those that came to him, Matth. 3. 9. to take him off from leaning on that broken staff; and that whereas now he had spied some glimpse and dawning of the Kingdom of Heaven, in the great and wondrous workings of Christ, he should not think to slip into it, and enjoy the happiness of it without more ado, because he was an Israelite of the seed of Abraham, for that earthly privilege and pedigree and birth would not serve his turn, but he must be born from above, by a new and supernal birth, or else he could not see the Kingdom of God. And that Christ referreth to this their descent and birth of Abraham, upon which they stood so much, it is to be confirmed not only by comparing this his method of teaching with that of Johns, but also by what is spoken by him in the sixth verse: That which is born of the flesh is flesh.
It is true indeed, that there were other principles in Nicodemus, that had need to be met with a confutation, as much as this, as his reliance upon his own righteousness, and legal performances, and his gross conceptions about the Kingdom of Heaven; but this was the first that lay in the way, and which was first to be removed, and upon which the other were not a little built: and when this hath been spoken to in the beginning of Christ's discourse, he falls upon the other in the verses following.
Now whereas this construction of the words of Christ, which makes them to face their reliance upon their birth of Abraham, may seem to render them applicable only to the Jews and no nation else, because they alone stood upon that privilege; it is easy to see by the rule of comparison, how they reach to every man and woman under Heaven, that desires to enter into the Kingdom of Heaven; for if the Jews that had that privilege and advantage of their birth, yet in this matter were nothing at all privileged and advantaged by it, but must be born anew and from above; much more must they be concluded under the necessity of a new birth, that have not so much as that prerogative of birth at all, but are of the root of the wild olive.
Vers. 4. How can a man be born being old?
Among that Nation they had this Maxim and Tradition, 〈 in non-Latin alphabet 〉 That, A Gentile that is Proselyted, and a servant that is set free, behold he is as a child new born; for all the kindred which he had, whilst he was a Heathen and a servant, he now must know no more for his kindred. Maym. in Issure biah per. 14. Compare 2 Cor. 5. 6. Here is a new birth in a kind of a sense, with which it is likely Nicodemus was acquainted, but it is but low, terrene, and carnal about earthly affinity and relations; but to hear of a new birth from above, is a doctrine so new and strange in his ears, that even a child might have made a pertinent a reply upon it as doth this great Teacher of Israel: They were so satisfied with their birth from Abraham, that they never cared to hearken after other; and they were so taken up with earthly rites, that any other doctrine was but a paradox.
Vers. 5. Except a man be born of water and of the Spirit.
We first here meet with the question, whether water and the Spirit in these words, are to be taken distinctly for two several things, or whether they mean but one and the same thing. There be that hold this manner of speech to be but 〈 in non-Latin alphabet 〉 only one thing meant by two expressions, and that the conjunction [ And ] is only exegetical, and they give the sense of the clause thus, Except a man be born of water, that is, of the Spirit, which is compared to water: But others, and those not without good reason, and those also not the least among the learned, have made a clear distinction betwixt water and the Spirit, and by water do understand Baptism. Chemnitz pleads this distinction very earnestly and fully, and concludes, Tota Antiquitas semper simplicissime haec verba Christi de Baptismo intellexit; that all Antiquity hath clearly understood these words of Christ concerning Baptism: I shall only produce two or three of the ancients, where I might produce a whole cloud of witnesses. Chrysostom, Hom. 24. in Johan. so understands it, and he makes this Paraphrase upon it. 〈 in non-Latin alphabet 〉 , &c. I created man (saith God, whom he brings in so speaking) of water and earth, and the Creature became unprofitable, and the vessel was mard. I will no more create of water and earth, but of water and the Spirit. Cyril Alexandrinus expounds the words so likewise, and alludes the matter thus; As man consists of two parts, soul and body; 〈 in non-Latin alphabet 〉 ; so will he need a twofold cure for his regeneration. His spirit is sanctified by the Spirit, and his body by the water sanctified, or set apart. And he follows it with this comparison. As water in a caldron set to the fire receives the force of the fire: so the water of Baptism by the Spirit is raised to a divine and ineffable virtue. Augustine construes water here also for Baptism, and addeth this gloss; That as the bowels of the Mother do avail for the breeding of a child once, for the natural birth; so the bowels of the Church towards the spiritual birth, everyone to be once baptized; I might be endless in alleging names and glosses upon this place and matter, all holding Baptism to be here meant; and some comparing the Water to the Mother, and the Spirit to the Father in the new birth; some paralleling betwixt our birth of water, by the power of the Spirit; and the birth of Christ of a Virgin, by the virtue of the Holy Ghost: And some making one allusion or comparison upon the matter, and some another; and all peremptorily concluding, and that not without very good ground, that Baptism must needs be here understood. For,
- 1. Christ was opening to Nicodemus in this answer, what was obscure to him in his other words; and if he intended but one thing by water and the Spirit, he spake in obscurity still, and did but explain one difficulty with another.
- 2. In the like expression, He will baptize with the Holy Ghost and with fire, Matth. 3. 11. though there be a 〈 in non-Latin alphabet 〉 , confessed, and it be construed Baptizabit spiritu igneo, yet was the fire there a visible thing, and why should not the water here be taken for a visible thing also?
- 3. John the Baptist observed this course in his Ministry, that he preached Baptism first, and then baptized, Luke 3. 3. &c. And how can we conceive more properly of the Ministry of Christ, than in the same divine method? It is said afterward in this Chapter that Jesus baptized, ver. 2 • and did he not preach the doctrine of Baptism before he baptized? It cannot be doubted that he did; but if he did it not in this expression, ye have not the least mention of it in all the Chapter.
- 4. It is not improperly held by divers, that the Apostle calls Baptism The washing of regeneration, Tit. 3. 5. upon the warrant and style of these words of our Savior.
- 5. It is true indeed, that water in divers places of Scripture is used to signify the work and operation of the Spirit, but then under under the notion of cooling, purging, or refreshing: but to be born of water, is a Phrase so different from any of these, that the construction of the word water, as meaning the Spirit, in such places as are applicable to those actions or effects, cannot be so proper a construction in reference to this, especially when the Spirit is also expressly mentioned with it.
- 6. The question in hand betwixt our Savior and Nicodemus, was about his entrance and introduction into the Kingdom of God, or his coming under the days and benefit of Messias his appearing, which he was sensible was now come.
And therefore Calvin mistakes and mis-states the question in this place, which made him so resolutely to refuse the general exposition of water for Baptism: Nullo modo adducor, saith he, ut Christum de Baptismo verba facere credam: hoc enim esset intempestivum: I can by no means be swayed to think that Christ speaketh of Baptism here: for that would have been unseasonable; And why unseasonable? Why, he gives this reason, Because Christ was exhorting to newness of life. But that is not the prime and proper question, or theme in hand. The matter in hand was about Nicodemus translation into the days of the Messias (of which the Nation had so high thoughts) that is, as he thought, into a changed state of happiness; and as it was indeed, into a changed principling and profession: to come under new grounds of Religion, and under a new manner of profession different from what he was under before: Our Savior tells him, He must not think to slip into the participation of this Kingdom, without anymore ado than this, now the days of the Messias are come, I shall have my share of the happiness of them, and they will even drop into my mouth; but he must be newly molded, out of his reliance upon his birth prerogative, out of his legal righteousness, out of his carnal performances, and ceremonious services; and by a new birth, as it were, must be introduced into this new world and condition: Now even those that deny that Baptism is spoken of here, yet cannot deny, that Baptism was the way which Christ had appointed for introduction into this new profession; and if the introduction thereunto was the question that was in agitation, as indeed it was, they can as little deny that Baptism is meant and spoken of here.
If Nicodemus were an Overseer of the waters of which there was a touch before, then Christ speaketh to him from his own element, when he speaketh of being born of water: and if Christ did any miracles at Bethesday waters at this Passover, as he did at the next, this speech of new birth by water, might have some allusion to the effect of those waters, where he that first went in after the Angels moving, was born as it were into a new healthy condition.
Now Christ addeth the mention of the Spirit, to water or Baptism, to difference Baptism from Pharisaical washings, and legal purifications; for those were carnal rites, the efficacy of which they placed in opere operato; but Baptism is of a more spiritual import, and the virtue of it did not consist so much in the outward washing, as in the inward efficacy of the Spirit, as 1 Pet. 3. 21.
The Phrase the Kingdom of God, did primo intuitu, in the first, most common and most commonly known signification among the Jews, mean and betoken the state and economy of the times under the Messias, in opposition to the state and economy in the times that were before, as hath been shown: and in this sense did Nicodemus look upon and for the Kingdom of God, and accordingly in that sense, first doth Christ apply his speech unto him: But yet withal, our Savior and the Gospel-acceptation, hath raised the expression to a higher and more spiritual signification, than the Jews did take it in, and that is to betoken the state of Grace and Sanctification, in any person under this Economy of the times of Messias or the Gospel: And as the word The Church doth not only express the whole Church Visible though it do most commonly express that, but also includes withal and speaks the Church invisible or those that are sanctified, which most properly are the Church indeed: so The Kingdom of Heaven, doth not only intend the visible Kingdom of the Messias in the altered state of the economy in his days and under the Gospel, though that be the first and most large and common sense of it: but also it denoteth the invisible Kingdom of Christ in the heart of his Saints, where he reigns by his Grace, which is most singularly and especially his Kingdom. Our Savior therefore in these words, would drive the signification of the term, the Kingdom of God, to the head, and so he doth also the doctrine of Baptism: And as he speaketh of that Kingdom to the utmost extent, namely both the external dispensation, and the internal operation of God's way of Salvation under the Messias, so likewise doth he, of the twofold birth from above, which refers to them both, namely an Ecclesiastical or new way of admission, as a birth from above, into that changed economy and administration, and that is by Baptism: and a spiritual and new way of introduction as a birth from above, into that blessed state of Grace and Sanctification, and that is by an effectual work of the Spirit. He would first inform Nicodemus of the outward way of admission into the Kingdom of Heaven, as that signified the changed state of administrations under the Gospel, and that saith he, is by being born of water: But then he would show, both that there was more to be looked after in the Kingdom of Heaven, than only an outward change of dispensations, and more to be looked after in Baptism than only the external washing, and therefore he addeth and of the Spirit: He that will enter into the Kingdom of God, that is, into the state of the Gospel, he must be born of water, but he that will enter into the Kingdom of God, that is, into the state of Grace, must be born of the Spirit. Baptism is God's Ordinance for the former purpose, and it is necessary for that end ration praecepti, and we must obey God in it: The Spirit is God's operation for the latter purpose, and it is necessary ration medii, and we must attend on him in his way for it.
Vers. 6. That which is born of the flesh is flesh.
Christ in the former words had declared the manner of the New birth, and here he speaks of its dignity: comparing it with the birth-privilege of descent from Abraham. For though, as to outward honor and prerogative, that had something, and that not a little in it, yet that birth was but according to the flesh, and what conduced it towards entering into the Kingdom of Heaven which was spiritual? But he that is born of the Spirit, is spiritual, &c. And thus he is still winding up Nicodemus higher from his gross and carnal apprehensions concerning the Kingdom of God, and days of Messias.
Vers. 8. The wind bloweth where it listeth, &c.
For the clearing of our Savior's argumentation here which is somewhat obscure, we are to observe these things. 1. That by this comparison, he goeth about both to confirm the truth of the doctrine of the New birth which he had delivered, and also something to clear the manner of its being or coming to pass.
2. The comparison seemeth not made between the wind and the new birth, but between the wind and one anew born, for observe the application, So is (not the birth of the Spirit, but) everyone that is born of the Spirit: yet is the application to that work itself not to be excluded. The comparison therefore runneth thus. As the wind blowing at its own liberty: thou hearest the sound of it, and so art sensible of the stirring of such a thing, but knowest not how it blows or what becomes of it: even so is everyone that is born of the Spirit: the Spirit worketh this product of the new birth in whom and when it pleaseth: and he upon whom the thing is wrought, findeth by the change and effects in himself, that such a thing is done, but he cannot tell how it is come to pass and actuated, and to what progress and efficiency it will grow. And so doth Christ explain to the sensual and gross understanding of Nicodemus, the truth of the things that he had spoken in as plain notions as they could be uttered. First, He asserteth the truth and reality of the New birth, a thing to be as well perceived by the fruits and consequences of it, as the wind by the sound. 2. That the Spirit doth work this by as free an agency and unlimited activity, as the wind doth blow at its own liberty without confinement or restraining. 3. That this work is inscrutable and past the fadoming of human reason, as is the way of the wind where it begins and where it terminates.
Vers. 10. Art thou a Teacher of Israel, &c.
Talmud Torah, or the teaching of the Law in Israel was in so high esteem amongst them, and that most deservedly, had they gone the right way to work, that they prized nothing at a higher value, nay nothing of an equal dignity with it: They esteemed it the most precious of all the three Crowns that the Lord had bestowed upon Israel, The Crown of the Kingdom, the Crown of the Law, and the Crown of the Priesthood, They weighed it against any one of the Commandments, nay against all the Commandments and it out weighed them all. For they had this received position. 〈 in non-Latin alphabet 〉 Amongst all the Commandments there is not one Commandment that is parallel to the learning and teaching of the Law, but that is equal to all the Commandments put together. Maym. in Talm. torah per. 3.
Now there were four sorts of Teachers and teaching of the Law among them. 1. In every City and Town, there was a School where Children were taught to read the Law: and if there were any Town where there was not such a School, the men of the place stood excommunicate till such a one was erected. 2. There were the public Preachers and Teachers of the Law in their Synagogues, Act. 15. 21. most commonly the fixed and settled Ministers and Angeli Ecclesiae, and sometime learned men that came in occasionally, as Act. 13. 14. 3. There were those that had their Midrashoth, or kept Divinity Schools, in which they expounded the Law to their Scholars or Disciples: of which there is exceeding frequent mention among the Jewish writers, especially of the Schools of Hillel and Shammai: Such a Divinity professor was Gamaliel, Act. 22. 3. 4. And lastly, The whole Sanhedrin in its Sessions, was as the great School of the Nation as well as the great Judicatory: For it set the sense of the Law, especially in matters practical, and expounded Moses, with such authority, that their gloss and determination, was an ipse dixit, a positive exposition and rule that might not be questioned or gainsaid.
Of this company of the great Doctors and Teachers of the Sanhedrin, Nicodemus was one, and it may very well be conceived that he kept a Divinity School, as other of the great Doctors did, and so he was doubly a Teacher of Israel, and yet knew not these first principles of Religion. But whether he kept a Divinity School or no, as he was a member of the Sanhedrin, he was in place of the highest Teachers of the Nation, and this retortion that our Savior puts upon him, is parallel to that that the Apostle useth, Rom. 2. 21. Thou that teachest others, teachest thou not thyself?
§. And knowest not these things?
The Divinity of the Jews which they taught and heard in their Schools, was as far out of the rode of such doctrine as Christ teacheth here, as it is from England to Jerusalem: For though some of them stuck not to say that the Law might be expounded 72 ways, yet in all their Expositions the Doctrine of Regeneration and the work of Grace was little thought on or looked after. To omit their manner of expounding, by, Rashe & sophe tebhoth, Gematria, Notericon, Atbash, Kabbalah and such wild kind of commenting as was ordinary among them: the best Divinity that was to be had with them, was but to instruct them in carnal rites, and to heighten their Spirits to Legal performances. They would speak and teach indeed concerning repentance and mortification and such kind of Doctrines, but all was, to promote their own Legal righteousness in such things and actions the more: Their Divinity that they taught and learned was generally to this tenor. To build upon their birth privilege from Abraham, Mar. 3. 9. To rest in the Law, Rom. 2. 17. To rely upon their own works, Mark 19. 20. Luke 18. 11. Gal. 4. 21. & 5. 4. To care for no other faith but historical, Jam. 2. 19. To patter over prayers as efficacious ex opere operato, Maym. In Tephillah. To account the day of expiation, afflictions and their very death to be expiatory. Idem in Teshubah. To expect Messias, and undoubted happiness when he came, &c. How was it imaginable that ever the Doctrine of the New birth should be dreamed of among them, who looked for salvation upon such principles and terms as these? And therefore it is a scruple and quaere not impertinently nor undeservedly moved by some here, why Christ should make such a matter of Nicodemus his ignorance, in this point, since such ignorance was epidemical to the whole Nation, and none of their great Doctors ever dreamed of such Doctrines. They could tell you of traditions about carnal rites, of curious and quaint explanations of the Law, and swimming notions and Cabalisms to fill the brain, and they would exhort to a strict ceremonious life to make up a self righteousness, but the great things of Faith, Renovation, spiritualizedness, and such kind of Divinity as this, was a mear stranger in their Schools, not once heard of or looked after. Our Savior therefore in pressing Nicodemus so hard about this his ignorance, 1. Would show him the folly and silliness of that way of Divinity which was read among them, and which he undertook to teach, which was but as Mint, Annise and Cumin to the great things of the Law, dross, trash and nothing in comparison of the sound and saving doctrines of Salvation. 2. He would reprove him, as justly he might, for daring to be a teacher and leader of others, in things which concerned their souls, and eternal state, and yet himself knew not the chief, choicest and first doctrines that concerned the one or the other.
3. These very doctrines that Christ is speaking of to him, are so copiously and fully taught in the Old Testament, that a Student and expounder of the Old Testament, such as Nicodemus took himself to be, might deservedly be blamed, and did fall under a most just reproof, when he proved so ignorant of them, and unseen in them as he shown he was. How Regeneration is taught in Ezek. 11. 19. and Psal. 51. and other like Texts: and how a new birth by Baptism and the Spirit is taught in Ezek. 36. 25, 26. he and the rest of his Nation might have learned, but they had eyes and saw not, &c. It was not the deficiency of the Doctrines, but it was the blindness of the Doctors, that was the cause that they were so ignorant of them.
4. If Nicodemus did question only de modo, when he saith, How can these things be? Then that answer hath something in it, which some do give to this objection, which is, that he being a Doctor, might have collected the possibility of this matter, (for all it seemed so wonderful) from the powerful works and miracles that he read of in the Law: But it appeareth by the words of Christ in the next verse, Ye receive not our testimony, that he questioned, de ipsa re, or of the truth of the thing itself.
Vers. 11. We speak that we do know, &c.
Here is first an opposition plainly set, between the ignorance of the Jewish Doctors, and their blindfold teaching they knew not what, (twitted and reproved in the verse before, Art thou a teacher and knowest not these things, and spoken of 1 Tim. 1. 7.) and between the Doctrine and glorious teaching of Christ and the other, then Ministers of the Gospel, who taught nothing but what they knew and understood. And there is also a secret insinuation of that opposite or contrary carriage, which indeed being regarded either nakedly and singly, or as it lay in opposition (one kind of carriage to another) was exceeding strange and wonderful; and that was that the Doctors of the Jews, that taught for Divinity they knew not what, should be believed, so much as they were, and that the preaching of Christ and his Disciples, which taught nothing but what they knew and had seen, should be believed so little. Whereas this speech is uttered by Christ, in the plural number, We speak what we know, &c. it hath bred some debate among expositors how to understand and determine, whom he joineth with himself in this word We: Some conceive, that he meaneth himself, and the Prophets: others that he meaneth himself and John the Baptist: others that he intendeth himself only, though he speak plurally as of more: and some think that he meaneth himself, with the Father and the Holy Ghost. For the fixing of a settled and proper acceptation of the words, (though indeed any of these ways, they make a fair and harmless construction) it is to be observed that there is a we and a ye, stand in opposition in the verse, we teach, ye believe not, and they may help one to explain another: When Christ saith ye believe not, or ye receive not our testimony, it doth not so naturally argue, that there was company that came with Nicodemus, and that Christ speaketh to them, (as Cajetan conceiveth) as it doth properly lie to be construed, that Christ meaneth the whole fry of the Pharisees, and of the other Jews that were carried away with their vain and fond opinions and traditions in matter of Religion, as opposite and contrarying the Doctrine of the Gospel: And as Except ye be born again, verse. 7. is but the same in sense with Except one be born again, verse. 3. so are the we and the ye, in this verse to be rendered in such another kind of construction; and they mean but thus, The Gospel is preached among you, and the Doctrine of it, is of things certainly known, and thoroughly understood, but the people among you are so carried away with your Divinity, which is, you know not what, that this Doctrine because so different from yours is not believed, and the testimony of it is not entertained: And so the we and the ye do not so punctually aim at any particular persons of this contrary acting, as they do at the very acting of these contrary things themselves.
But if the we must be confined to any peculiar person or persons, I should understand it, of Christ himself, speaking of himself in the plural number, (as he doth the like Mark 4. 30. when he speaketh of his preaching of the Gospel, because all that should preach it, should but preach his words) and so this we is but I and whosoever shall preach these things: and particularly the called Disciples that were now present with him, may be joined with him in this word, and that not only because they were to be the eminent preachers of the Gospel hereafter, but even because as it may be supposed they had begun in some sort to do so now: for though their deputation for that function were more visible and punctual afterward, yet can I not conceive them to be altogether dumb and silent now in that matter, especially since the very next story tells us that Christ set them to baptize, verse. 22. compared with Chap. 4. 2. They had now been with Christ near upon half a year, seen his miracles, heard his Doctrine and never been from him, and therefore it is not imaginable but that they had learned exceeding much concerning Christ and the Gospel, and it cannot be conceived but they would be uttering and publishing those things. And so the whole verse may be understood in much facility to this sense. I and these my Disciples that do, and whosoever shall preach these things of the Kingdom of God, speak things known, and tried (not as your Doctors do that teach, you know not what) and yet thou and the rest of thy judgment and opinion will not entertain and believe our Doctrine.
Christ and his Disciples, had known and seen (he all-knowing, and they in experience,) the reality and truth of the New birth, and divers other mysteries of the Kingdom of God, but how is his taxation of the others unbelief proper upon this ground; when they were as ignorant or knew as little that he and they had known and seen these things, as they were ignorant of the things themselves?
Answ. 1. He speaks this in that style of opposition that was mentioned before: Ye are believed though ye teach ye know not what, and yet will not ye believe us that know and have seen what we teach.
2. He seemeth to allude to that that was taken for a competent witness, before any of the Judicatories, (for he is speaking to one that was a Judge in the highest Court) and that was this, that the witness saw and knew the fact, Lev. 5. 1. And is a witness, whether he hath seen or known of it: if he spake upon certain knowledge or sight, his witness was entertained, but we speak what we know and testify what we have seen, but ye receive not our witness.
3. Nicodemus had confessed Christ's miracles to be most admirable and divine, and therefore Christ might very well conclude that he would also give weight unto his words, and acknowledge the truth of this that he spake, though he knew not the certainty of it upon his own knowledge and experience.
Vers. 12. If I have told you earthly things and ye believe not, &c.
By earthly things, divers understand diversely: Some conceive Christ's speech to look so far back as to his discourse with the people at Jerusalem at the Passover, about building up of the Temple in three days, and that his words do result to this sense, It is no wonder that thou dost not believe this high mysterious doctrine of Regeneration, when the Jews could not entertain that more facile and plain Doctrine of the Resurrection of the Messias on the third day. Others retaining the same opinion that heavenly and earthly things, do signify the difference of more sublime and more facile doctrines, do expound it thus: If ye believe not these plain and first rudiments of the Doctrine of the Gospel, namely about Regeneration, how will you believe those high and sublime mysteries, about the eternal generation of the Son, the procession of the Holy Ghost, &c? But the most received construction of these words is this, If ye believe not when I speak to you in a plain and low style, and explain things by earthly comparisons, as Gal. 3. 15. How will you believe if I should teach the great things of salvation, in their own abstract and simple notions, lingua Angelorum, as Grotius expresseth it: (for 〈 in non-Latin alphabet 〉 as is the common Rabbinick Maxim, The Lord speaketh in the Scripture in such expressions as best suit with the capacity of the hearers that they may understand; for the simple abstract Doctrines of Divinity are too hard for dull apprehensions.) Christ is discoursing with Nicodemus about the nature of the Kingdom of Heaven or the Gospel state, He first teacheth him about denying of his birth privilege from Abraham▪ and about the Doctrine of Baptism, by which a man is brought into that visible Gospel-state: And now, saith Christ, If you believe not when I tell you of the earthly things of the Kingdom of Heaven, that is, those things that are most visible and apparent to be understood, how will you believe if I should speak of the high things of the Kingdom, the incarnation, righteousness by Faith, peace and joy in the Holy Ghost, &c?
Vers. 13. And no man hath ascended up into Heaven, &c.
To clear the conjuncture of these words with the preceding, is of some difficulty, and that hath caused variety of guesses upon it: Some tie them, not to the last words of all, but to some that lie a great way off, namely to Nicodemus first words to our Savior in verse 2. Whereby he showeth that he took Christ only for a Prophet. Now these words of this verse, satisfy him (say they) against that bare opinion when Christ telleth him, that he is not as the Prophets were, who indeed were sent of God, but never were off the earth but lived continually upon it, but he himself came down from Heaven, &c. Others that do tie them to the very last words preceding, do give them in this sense and juncture: How will you believe if I speak unto you heavenly things? And yet if I should speak such things I deserve to be believed, because I came down from Heaven: and though none ever preached such things before me, nor though I can produce no witnesses with me of what I speak, yet am I to be believed, because though no man had been in Heaven, yet I have been there, for I came thence, &c. Others conceive that they fall in with the last words thus, that whereas in the former verse, he had spoken of uttering heavenly things, he comes on now and doth speak of some such things, as namely of his two natures in this verse, and of Salvation by his passion and Faith in him, in the next: Other conjectures at this matter might be alleged which are severally made, but they shall be spared, and we will fall upon the words themselves, and hearken after their meaning and connection with the former by the observation of these three things.
- 1. That in all the words of Christ following, to the end of his speech, viz. to verse. 22. his main aim is apparently this, namely to show that he is set up as the object of Faith, or he who is to be believed, and to be believed in, and by believing in whom everlasting life is to be obtained, as this scope is most plain in verse 14, 15, 16. 18.
- 2. That by the phrase, No man hath ascended, his meaning is, No man can ascend into Heaven, as No man hath seen God at any time, Joh. 1. 18. meaneth No man hath seen him, or can see him; 1 Tim. 6. 16. Who hath known the mind of the Lord, Rom. 11. 34. meaneth his ways are unsearchable, and his Judgments past finding out, ver. 33. and who can know them, &c.
- 3. That, Ascending into Heaven is intended to the same purpose and sense with that in Deut. 30. 12. that is, who shall ascend into Heaven to fetch the knowledge of the Word from thence, or the Doctrine of the Gospel, the Word of Faith, Rom. 10. 6, 7, 8.
And so upon the observation of these three things thus laid down, the connection of this verse that we have in hand with the former, and the sense of it in its self doth easily and evidently arise to this sense. Ye believe not when I speak to you but the familiar and visible things of the Kingdom of Heaven, and how then will you believe if I should speak of the highest and most heavenly mysteries of it? And yet from me alone are those things to be learned and known, for none can go up to Heaven to fetch the knowledge of them from thence, but I came down from Heaven to reveal the will of God, and to declare the Doctrine and Mysteries of Salvation: and therefore if you believe not what I speak unto you, you will never attain to the knowledge of the things of the Kingdom of Heaven. And thus doth Christ tax Nicodemus and the Jews for a double unbelief: 1. As in reference to him the Teacher, whom they believed not, though he alone was he, who could and who was come, to teach and reveal the great mysteries of the Gospel: 2. As in reference to the things now taught, which they believed not though they were the most visible and facile things of the Kingdom of Heaven: And withal he holdeth out unto them a double instruction, 1. That they should believe him about these heavenly things because he came down from Heaven: And 2. That if they would not believe him in these things, they must never expect to know them, for none could go up to Heaven to fetch them thence: The very same thing in sense with that in Chap. 1. 18.
§. But he that came down from Heaven.
Here doth Christ speak one of those 〈 in non-Latin alphabet 〉 spoken of in the verse preceding, a most heavenly point of the doctrine of the Kingdom of Heaven, and that is, about his own incarnation: and he doth clearly show the distinction of his two natures in one person: his human nature intimated in the title The Son of man: the Divine Nature, in that he saith he came down from Heaven: and the union of these two, when he saith that the Son of man is in Heaven.
Now Christ is said to come down from Heaven, as Joh. 6. 51. first, to intimate his Divine Nature, and to show that he was more than a mere man: and so the Apostle interprets and applies the phrase, 1 Cor. 15. 47. The first man is of the earth earthly, The second man is the Lord from Heaven: And so likewise, when it is said of Christ that he was the Manna that came down from Heaven, Joh. 6. 58. it showeth and meaneth that he was a bread of a more high and eminent nature than the Manna that the Israelites eat in the wilderness, and yet that was rained from Heaven too, Neh. 9. 15. but Heaven here and in that place admitteth of a differing construction: Secondly, It is the usual speech of Scripture, when it is relating the appearing of any of the persons in the Trinity in a visible evidence, to say that God came down, Exod. 3. 8. Exod. 19. 18. the Holy Ghost came down, Luke 3. 22. &c. And so may it be used of Christ in human flesh; when the Son of God appeared so visibly amongst men, as that he conversed with them in their own nature, it may very significantly be said of him that he came down from Heaven: Not that the Godhead can change places, which filleth all things, nor that Christ brought his human nature locally out of Heaven, as hath been erred by some, nor yet only because he was conceived by the Holy Ghost, as it is construed by others, but because he being the invisible God did appear visibly and in human nature among the Sons of men.
§. The Son of man which is in Heaven.
Here is the truth and reality asserted both of his manhood and of his Godhead, his manhood, in that he is called The Son of man: His Godhead in that he is said to be in Heaven: And this doth not only confute those Heresies that have maintained, that either Christ had not a real human body, or that he had not a real human soul, or that he consisted not of two distinct natures, or that he was two distinct persons, but this doth also set a plain and large difference detween the appearing of Angels in human shapes, and the appearing of Christ in human flesh: They were indeed in the shape of men, but they were not the Sons of men, but Christ was: they when they were apparent upon earth in such shapes were not then in Heaven, but he was.
Now how the Son of man may be said to be in Heaven, whilst he was now speaking to Nicodemus on Earth, may be resolved with a double answer. 1. Because his conversation all the while he was upon the earth was entirely in Heaven: For so is the conversation of the Saints of God on Earth said to be, Phil. 3. 20. Et quanto magis Christi qui semper inspexerit Patris intima? And how much more, saith Grotius, was the conversation of Christ there, who always beheld the very bosom of the Father? As Joh. 1. 18. And so doth Cajetan understand it, that Christ's human soul did enjoy the beatifical vision of God continually, and therefore he may well be said to be in Heaven even whilst he was on Earth.
But secondly this may properly be understood per communicationem idiomatum as Divines express it, that is in such a sense as the Scripture intends, when it applies the several properties of the two distinct natures in Christ, indifferently to the whole person: For the understanding of which and for the construing of this and divers other places of this nature, these things may be taken into consideration.
1. That as in the blessed Trinity there is distinction of persons, but not distinction of natures, so on the contrary, in our blessed Savior there is distinction of natures, but not distinction of persons: His Divine Nature one thing, his Human another, but the person but one; as in the constitution and being of ourselves, the soul is one thing and the body another, and yet they constitute and make up but one man.
2. That these two distinct natures in our Savior had their distinct and several properties which were not communicable from the one to the other essentially, as the manhood did not rise to infinity like the Godhead, nor to those properties that are essential to infinity: nor the Godhead descend to infirmity like the manhood, nor to those properties that are essential to the infirmity of manhood.
3. That though there were in Christ these really distinct natures, and really distinct properties of these natures, yet in regard of their union in his one person, the Scripture doth not seldom speak of these properties indifferently without restriction of them to the one nature or the other.
4. That when it doth so speak of them, it doth it not in abstracto, as ascribing the properties of the Godhead to the manhood, or of the manhood to the Godhead: but in concreto, and in reference to the whole person, as ascribing the properties of the one nature, not to the other, but to him that carried the other nature and under the title that related to that nature: As it is never said, that the glorious Godhead was crucified, for that is nothing short of blasphemy, and that were to ascribe to the Divine Nature a property or infirmity of the Human which it is utterly uncapable of, but it is said that the Lord of Glory was crucified: applying the property of the manhood not to the Godhead, but to the person that was God, and under that title that refers to the Godhead, as meaning that he that was the Lord of Glory, was crucified: So it were mere blasphemous to say that the Godhead with its own blood did purchase the Church: but it is divinely said, that God with his own blood did purchase it, Act. 20. 28. To have and to shed it▪ blood was proper only to the manhood, and not to the Godhead, and yet it is ascribed, not to the Godhead in the abstract, but personally and in concreto, to him that was God. And according to this sense is this place in hand to be understood. The Son of man which is in Heaven: He saith not the manhood which is in Heaven, for that was not there till Christ ascended bodily, but he meaneth, that he that was man or the Son of man, was also in Heaven whilst he was talking with Nicodemus upon earth.
Vers. 14. And as Moses lifted up the Serpent in the Wilderness, &c.
In the former verse Christ showeth that he is to be believed, because none could fetch the heavenly Doctrine of the Kingdom of Heaven from Heaven but himself: In this verse and forward he showeth that he is to be believed in, and that not only the believing him was to be the ground of knowledge, but that believing in him is the only way of Salvation: And this Doctrine he illustrates by that type of the brazen Serpent in the wilderness, where the very looking upon the Serpent lifted up, was healing to any that were stung, nay as the Rabbins upon that story will have it, to any that was wounded or hurt by any beast whatsoever. The story is in Numb. 21. and the occurrence was in the last year of their travail in the wilderness; and the biting of the fiery Serpents was the last visible means that God used for the cutting off of the remnant of that Generation upon which he had passed a decree and sworn in his wrath that they should not enter into his rest: For we have no more related of them till they be passed over the river Zared, but only that they removed to Oboth, to lie Abarim, and so over that River, Numb. 21. 10, 11, 12. And by that time, all the Generation of the men of War were consumed, as the Lord had sworn, Deut. 2. 14. And this miracle wrought in the matter of the Brazen Serpent was the last miracle that was done in the hand of Moses whilst he lived; And so his first and last miracle was about serpents, compare Exod. 4. 3.
That Christ when he speaketh here of his lifting up, intendeth his being lift up upon his cross, is apparent, not only out of Joh. 8. 28. and Joh. 12. 32, 33. where the same expression is used, clearly to that sense, but also out of this very comparison that he doth propose, from the Brazen Serpent, for he saith as that was lift up, so must he be lift up: now that was lift up 〈 in non-Latin alphabet 〉 , which R. Sol. interprets 〈 in non-Latin alphabet 〉 upon a pole, or upon a post, and so is Christ's lifting up here to be understood, upon his Cross.
It is the general observation of the Jews upon that story 〈 in non-Latin alphabet 〉 that they were plagued by Serpents, because they had done the actions of the old Serpent in using an evil tongue, against God, and Moses, and Manna: R. Tanch. and Baal Turim, &c. Let the Serpent come (saith God) who was cursed for an evil tongue, and be avenged on them for their evil Tongue, R. Solomon. How ever there was such a parallel betwixt their present sin, and the old sin of the Serpent, certainly there is a most sweet Harmony and parallel between the manner of their cure, and the fruit of Christ crucified. The Brazen Serpent was lifted up, so was Christ: that was the likeness of a cursed creature, so Christ in the likeness of sinful flesh was made a curse for us, that by Faith in him we might be cured of the wounds given us of the spiritual Serpent, as these by looking upon that were healed of the venomous bitings of those corporal ones: what a Doctrine of Faith was in that story and occurrence? The Talmud in Rosh hashanah applies it thus. What? Could that Serpent kill or recover? But at what time Israel looked upward and humbled their hearts before their Father which is in Heaven, they were healed, but if not, they were brought low: Per. 3.
Vers. 15. That whosoever believeth in him, &c.
This is a new and strange doctrine to Nicodemus, to hear of obtaining everlasting life by believing in another, whereas he had been taught all his life, to expect it by the works of the Law and by performances of his own: But for this, Christ giveth him so plain a demonstration and argument from that story and effect of looking upon the Brazen Serpent, that he cannot find wherewithal to gainsay it: And so is the other part of Christ's Doctrine somewhat new to Nicodemus also, to hear tell of whosoever believing should obtain Salvation, and that God did so love the world that he gives his only Son, &c. For he had dreamed with the rest of the Nation, of Salvation only belonging to the Jews, and of the Messias only coming to the Jews: and as for the rest of the world that it was utterly unregarded and neglected of God, and the people of the Nations but dogs and swine.
Vers. 16. For God so loved the World.
Some Expositors are of a mind that these are the words of the Evangelist and not a continuation of the Speech of our Savior; which is not much material, whether they be apprehended for the words of the one or of the other: but they appear rather to be a continuation of our Savior's speech, their connection with the words before it so close, and their sense so near, and making up the sense of the former. The verse calls for a hearty meditation upon it, rather than for a verbal explication of it: for as there is no difficulty in the words, but their sense is easily understood, so is there abundance of sweetness in their sense, which doth deserve and may require our serious and feeling thoughts and meditations: If any one will find a knot in a bulrush, and thinks he hath found a ground for the opinion of universal Redemption, out of this Word, the World, which our Savior useth all along; let this same Evangelist give him an answer out of 1 Joh. 2. 2. where he plainly shows that the World is not to be understood de omnibus & singulis of all and every singular person in the World, but of all Nations, and that the Gentiles come within the Compass of Christ's reconciliation for sin, as well as the Jews: And our Savior useth the word here the rather, that by the full sense of it he might meet with the various misprisions and misconceptions of Nicodemus and the rest of the Nation, about these matters that were in discourse: They conceived that the Lord only loved that Nation and none else, that the Messias should only come for the good of that Nation and none else, nay that he should destroy other Nations for the advancement of that Nation alone; but Christ informeth him here, that God loved the World, the Gentiles as well as the Jews, that he gave his only begotten Son to the World, to the Gentiles as well as to the Jews, and that God sent not his Son Messias into the world to destroy and condemn it, but that it might be saved, the Gentiles as well as the Jewish Nation.
Vers. 18. He that believeth not is condemned already.
Not that everyone that heareth the Gospel, and at present believeth not, is irrevocably damned, (for he that believeth not now, may yet believe hereafter and be saved) but 1. He that believeth not in Christ is yet in the State of Damnation, for out of Christ, out of Salvation. And 2. he is already judged (for so the Greek word is) as deserving damnation, and one that shall fall into it if he continue in his unbelief, not only by God, but even by the thing itself: for he that will not believe in the only begotten Son of God, and that will choose darkness rather than light, ex reipsa he is already judged, convicted and condemned, as not only out of the way of Salvation, but as deserving to be damned, and so shall be, if he thus continue: These are the two emphatical things in this speech of our Savior that aggravate the unbelief and that justify the condemnation of the Unbeliever. 1. Because he believes not in the Son of God: And 2. Because light came into the world, and men chose darkness rather than light: If we apply the speech to the times in which Christ appeared, here was the condemnation of the unbelieving Jews, that they would take upon them to believe Moses and the Prophets, and yet they would not believe him that sent them: nay they would believe their own foolish Doctors and traditions, and any one that came among them in his own name, and yet they would not believe in the name of the Son of God: They walked in a double darkness, as namely not only in a want of the guidance of the spirit of Prophecy and of faithful Teachers, but also in the leading of most blind guides, and of most dark Doctors, and yet when Light itself came among them, they loved and embraced this darkness, and refused the Light. And much in the like kind may the matter be applied to unbelievers of what time so ever.
Vers. 21. But he that doth truth, &c.
As there is an opposition here of light and darkness, that is of the truth and error, of a true doctrine and false, (for so it is apparent enough that the terms are to be understood) so is there an opposition of doing evil, and doing the truth: and the one may the better be understood by the other, 〈 in non-Latin alphabet 〉 which is the phrase used here, and 〈 in non-Latin alphabet 〉 which phrase is used by this same Evangelist 1 Joh. 3. 8. doth not nakedly signify to sin, for the Saints of God do sin, Jam. 3. 2. 1 Kings 8. 46. and cannot do otherwise, Rom. 7. 15▪ 17, 18. and yet John saith, that whosoever is born of God, 〈 in non-Latin alphabet 〉 1 Joh. 3. 9. but these phrases to do evil and commit sin, do signify a setting of a man's self to do evil, Dare operam peccato, as Beza translates it: so on the contrary To do truth is dare operam veritati, as he also renders it here, when a man's bent and desire is to do uprightly: when gracious desires of doing truth and uprightness lie in the bottom, though the s • um of many failings swim aloft in heart: when to will is present, as Rom. 7. 18. and when the mind is to serve the Law of God, as Rom. 7. 25. whosoever is so composed declineth not the light, but delighteth to come to it, and to the touchstone of the truth that his works may be made manifest.
§. That they are wrought in God.
That is, either by the power of God, for so the particle 〈 in non-Latin alphabet 〉 may import, which very commonly signifieth By, as might be exemplified numerously, or In God, is as much as to say, as in the way or fear of God: as to marry in the Lord, 1 Cor. 7. 39. is to marry in his way or according to his will: and to die in the Lord, Rev. 14. 13. is to die in his fear, or in his acceptance.
And thus hath Christ opened to Nicodemus the great Doctrines of the New birth Baptism, free Grace, Faith, obedience, and the love of the Truth: and made him a Disciple, as appears Joh. 19. 39. and yet he keeps his place and rank in the Sanhedrin, and there doth what good offices he can, Joh. 7. 50.
Vers. 22. After these things came Jesus and his Disciples into the Country of Judea, &c.
It is not determinable, in what part of Judea, Christ fixed, and made his abode, nor indeed is it, whether he fixed in any one place, or removed up and down here and there in the country; It appeareth by the story in the following chapter, that when he had occasion to set for Galilee, he was then in such a part of Judea, as that his next way thither, was to go through or close by the City of Samaria: and so it seemeth that he was in that part of Judea that lay Northward of Jerusalem: Gibeon lay much upon that point of the compass, and the waters there might be a very fit conveniency for his baptizing, see 2 Sam. 2. 13.
§. And there he tarried and Baptized.
Yet Jesus himself baptized not, but his Disciples, Chap. 4. 2. It is ordinary both in Scripture phrase and in other languages, to ascribe that as done by a man himself, that is done by another at his appointment, as Act. 7. 21. Pharaohs daughter is said to nurse Moses, 2 King. 6. & 7. Solomon is said to build the Temple and his own house, 1 Sam. 26. 11, 12. 14. David took the Spear and cruse: meaning Abishai by David's appointment: 2 King. 22. 16. The Book which the King of Judah hath read, that is, which they have read before him, as 2 Chron. 34. 24. explains it, &c.
Jesus himself baptizeth not, 1. Because he was not sent so much to Baptize as to preach, as Paul also saith of himself, 1 Cor. 1. 17. 2. Because it might have been taken as a thing something improper, for Christ to have baptized in his own name. 3. The baptizing that was most proper for Christ to use, was not with water, but with the Holy Ghost, Act. 1. 5. 4. Because he would prevent all quarrellings and disputes among men about their Baptism, which might have risen if some had been baptized by Christ, and others only by his Disciples.
It is no doubt but these Disciples of Christ that baptized others, were baptized themselves: Now who baptized them? Not Christ; for he Baptized none; but they were baptized by John the Baptist, for it is apparent that some of them were baptized by him, Joh. 1. 35. 37. 40. and that teacheth us also to judge so of the rest. And by this very thing it is evident, that the Baptism of John and the Baptism of the Apostles was but one and the same whatsoever the Schoolmen have said to the contrary, unless the Disciples baptized others with a better Baptism than they themselves were baptized with.
Observe that the administration of the Ordinances of Christ by his Ministers, according to his institution, is as his own work: The Disciples baptizing is called his baptizing.
Vers. 23. And John also was Baptizing.
His Sun is now ere long to set, and the Evangelist here giveth you account of his last actions and Ministry whilst he was abroad and at his liberty. If his imprisonment were but a little before Christ's departure into Galilee, mentioned in the next chapter, as it is like it was, he had been a public preacher and baptizing near upon twenty months.
§. In Aenon near Salim, &c.
1. I cannot hold that this Salim was a City near Shechem, as the most general opinion doth from Gen. 33. 18. where the LXX and divers others, render as our English doth. And Jacob came to Salem a City of Shechem: For, 1. It is Salem there, and not Salim. 2. It may be as well, and is generally by the Jews rendered, Jacob come safe to the City Shechem: for till then he had no miscarriage in his family, as he had afterward. 3. The Scripture in all the Chorography of Ephraim, never nameth any such place as Salim. 4. The ground that Jacob bought, Gen. 33. 19. was before Shechem, and not before a Salem, Joh. 4. v. 5, 6. &c. 5. If Salem and Aenon were near Shechem, they were in Samaria: and what had John to do among the Samaritans? See Matth. 10. 5. & 15. 24.
2. Salim and Aenon appear to be on this side Jordan westward, from v. 26. They came to John and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold he baptizeth, &c. Now 1. Bethabara beyond Jordan was the only place that the Evangelist had mentioned before, of Johns Baptizing, and he speaketh according to his own story: and so in Chap. 10. 40. he calleth it the place where John first baptized: speaking still according to his own story, for that was the first place that he had named. And 2. at Bethabara had John pointed out Christ and born witness to him, so that Disciples there began first to follow him: therefore it appeareth by their speech that came to John, ver. 26. that Bethabara and Aenon were on the two several sides of Jordan, Bethabara beyond, and Aenon on this side.
3. I should as soon look for Aenon and Salim in Galilee, as in any other place that I have found mentioned by those that expounded this place: For, 1. Since Christ was first to appear in Galilee, why should not his forerunner appear there also before him? How much more proper is it to hold, that as John baptized in Judea, and there Christ was baptized of him, and in Peraea, or beyond Jordan, and there Christ was pointed out by him, so that also he baptized in Galilee, and there Christ succeeded him; then of all places to let him miss Galilee, where Christ did first show himself? How could Herod (whose residence and place was in Galilee ) and John come into so great converse and acquaintance, as the Gospel giveth evidence they did, Mark 6. 20. if John resided not in Galilee as well as Herod? 3. The Septuagint mention a Salim in Galilee in the Tribe of Issachar, Josh. 19. 22. differing indeed from the Hebrew Text, but naming the place (as may be supposed,) as it was called in their time, as the Chaldee Paraphr. also use to do: Shaalim, in 1 Sam. 9. 4. in some Editions of the Septuagint is written Saalim, which whether it may not be the same with their Salim in Josh. 19. 22. and whether the Evangelist here refer not to that word and place. I leave it to be discussed by others: and whether Aenon in the Septuagint, in Josh. 15. 61. can be to our purpose here.
4. There is one stumbling block lies in the way of this mine opinion (which holds Aenon and Salim to be in Galilee ) and that is, in that Josephus saith, 〈 in non-Latin alphabet 〉 . John the Baptist upon Herod's suspicion was sent Prisoner to Machaerus, Antiq. 18. lib. 7. Now Machaerus Castle was in Peraea, or beyond Jordan on the North-east part of that Country, and confining upon Arabia, (which was a great distance from Galilee, ) as the same Author averreth, De Bel. lib. 3. cap. 4. to which scruple satisfaction may be given also from the same Author: For it appeareth by him, that the pretence of Herod's imprisoning John, was, fear of innovation in regard of the people's high esteem of him, though the true cause indeed was about Herodias: That Machaerus was a frontier garrison between the territory of Herod, (for he had land there, though so far from Galilee, but upon what title, here is not a place to insist to show) and of his Father in Law Aretas King of Arabia, whose daughter he put away when he took Herodias, upon which occasion there was long and sad war betwixt Aretas and him: therefore that he might secure John far enough from the people amongst whom he had so high repute, and sure enough from rescue, and tumult about him, he got him into that strong hold so remote: and whether he lay not there with his Army, when John was beheaded, it will be a more seasonable place to examine at the story of his beheading, when the Lord shall bring us thither.
5. I should rather take Aenon for the name of some large and spacious compass of ground, full of fresh springs and waters, than for any one particular Town, River or City. As Sharon was a large champaign from 〈 in non-Latin alphabet 〉 to let loose, because of the cattle turned out there: and Lebanon was a large hilly Country from 〈 in non-Latin alphabet 〉 To be white, because of the snows that lay upon it: so seemeth Aenon to mean a fountainous place, or some compass of ground full of springs from 〈 in non-Latin alphabet 〉 a fountain. And so the words there were many waters there, may be construed as giving the Etymology of the word Aenon; John was baptizing in Aenon, a place so called because there were many waters there. (There is mention of Abel Majim, or The plain of waters, a part of Galilee, 2 Chron. 16. 4.) And such another manner of speech is that in 2 Chron. 20. 26. They assembled in the valley of Berachah, for there they blessed the Lord: i. e. the valley so called because they blessed the Lord there.
Now because this Text, is commonly alleged for the proof of dipping in Baptism, and the words Because there was much water, expounded as giving the reason, rather of his baptizing there, than giving the Etymology of the word, as that John could not baptize, but where there was much water, for the dipping of the many people that came unto him; It may not be amisi a little to look upon the words with reference to such a construction, and to examine, first, what was the manner of baptizing among the Jews, before John the Baptist came. And, secondly, how far the Baptist did imitate them in their manner.
Concerning the first: We observed upon the first Chapter of this Gospel of John at ver. 25. that the rite of baptizing was in use amongst the Jews, and for that very end, that it is amongst us, namely for admission of persons into the Church, many years before the Gospel began to be preached, or John the Baptist appeared, and this was shown from the Jews one writings and testimonies, though they be enemies to our baptism: And now it may not be impertinent, from the same Authors, to give some account of the manner of the administration of that rite amongst them, or in what manner they used to baptize.
Towards that, we must first take up that traditional maxim, mentioned by Maymony, in Issure Biah, per. 13. 〈 in non-Latin alphabet 〉 In such a gathering of waters, as is fit for the washing of a woman from her separation, there they baptize Proselytes. Now the waters fit for such a washing they describe thus: A man that had an issue, was not purified but in a Fountain, but a woman that had an issue, and all other unclean persons, or things were washed in a gathering of waters. For this was the Law, that in any waters that are gathered together, thy wash in, as it is said, A gathering of waters, even in any place: Now it must be so, that there be therein so much water, as amounts to the washing of the whole body of a man at one dipping. The wise men have measured this preportion to be a cubit square, three cubits deep. And this measure contained forty seabs of water. Id. in Mikvaoth per. 1. & 4. & Talm. in Mikvaoth per. 2. & 3. &c.
As for the manner of their washing it was thus. 〈 in non-Latin alphabet 〉 Everyone that was washed or baptized must dip his whole body as he was naked, at one time. And wheresoever in the Law, washing of the flesh or washing of garments is spoken of, it is no other than washing of the whole body: For if a man shall wash himself all over, the tip of his little finger only excepted, he is yet in his uncleanness: And if he be a man of much hair, he must dip all the hair of his head, for that is as his body. And though they were in their clothes, yet their washing was good, because the water went through them and they hindered it not, Maym. ubi supr.
Now when there came a Proselyte or a Proselytess to be admitted into the Jews Church and Religion, they inquired of them whether they entered not into that Religion, for riches, or preferment, or fear. And of a man they inquired, whether he had not set his eyes upon some maid of Israel, and of a woman, whether she had not set her eyes upon some young man of Israel: And if no such matter were found out, then they acquainted them with the weight of the yoke of the Law, and the labor of performing it. If they saw that they came out of love to the Law, they receive them as it is said, When she saw that she was steadfastly minded to go with her, then she left speaking unto her, Ruth 1. 18.
When they receive a proselyte of righteousness, and have inquired of him, and find none of the causes mentioned, they say unto him, What sawest thou that caused thee to become a Proselyte? Knowest thou not that Israel is at this time poor and oppressed, and many calamities are upon them? If he say I know it: I am one unworthy; They receive him out of hand, and acquaint him with the fundamentals of the Law, namely the Unity of the Godhead, and the prohibition of Idolatry, and they are large in discourse upon his matter. Then they rehearse to him some of the less and some of the greater commandments in the Law, but they are not large upon that. Then they do acquaint him with the fault of a man's gathering what he had left, Deut. 24. 19. and the corner of the field, Lev. 23. 22. and about the second tithing.
Also they acquaint him with the penalties of the Law, saying thus to him: Know that before thou comest into this Law, if thou eatest fat, thou wast not punished with cutting off, and if thou didst profane the Sabbath, thou wast not punished with stoning: but now after thou art proselyted, if thou eatest fat, thou must be punished with cutting off, and if thou profanest the Sabbath, thou must be stoned. And they add no more, for they are not too punctual with him, left cause him to start and decline from the good way to the bad: For at the first, they draw not a man but with gentle words, as it is said, With the cords of a man will I draw them. Therefore as they acquaint him with the penalties of the commandment, so they acquaint him with the reward thereof, and show him that by keeping of these commandments he shall obtain the life of the world to come: and that there is no perfect righteous man, but he that knoweth these commandments and doth them.
Moreover they say unto him, Know thou that the world to come, is not reserved but for the righteous, that is, for Israel: And therefore though thou see Israel in affliction in this world, yet there is good laid up for them: for they cannot receive much in this world among the Nations, lest their heart should be lifted up, and so they err and spoil their reward in the world to come, as it is said, Jesurum waxed fat and kicked. Nor doth the blessed God bring upon them much vengeance lest they should perish: for all Nations shall fail, but they shall remain. And upon this matter they discourse largely to make him to love the Commandments. If he turn back and will not embrace them, he goes his way: but if he embrace them they delay him not but circumcise him out right. And if he were circumcised before, (as Ishmaelites and Midianites and other children of Abraham were) they fetch from him a drop of the blood of the Covenant, and they stayed for him till he was perfectly whole, and then they baptized him. And the Triumviri (or the three) stand by him, and tell him of some of the great and small Commandments a second time over, as he standeth in the water. And if it be a woman, women set her in the water up to the neck, and the Judges (the Triumviri) stand at distance, and tell her of some of the small and great Commandments, while she standeth in the water, and there she dippeth herself forward: Then they turn their faces and go away lest they should see her as she cometh forth of the water. So the Babylon Talmud in Jebamoth per. 4. & Maym. in Issure Biah, per. 14.
Thus was the use and manner of baptizing among the Jews, before the Gospel, with which if we come to compare the Baptism of John, we shall find them agreeing in these particulars.
1. The Jews baptized only those that turned to them from Heathenism and became proselytes: they baptized not Jews who were born and brought up in the Jewish Religion, but only those who were and had been always strangers from it, and were now come unto it: And herein the Baptism of John and of the Apostles in the New Testament did agree with them: for those that they baptized, were such as had been born and brought up either in Judaism or Heathenism, and they did induct them by Baptism into a new Religion. For though Judaism was not so vastly different from the tenor of the Gospel as Heathenism was, yet was it so far different, both in regard of the Ceremoniousness as also of the Legal righteousness and traditions that the Nation stood upon, that the Gospel and it were two several Religions and Professions.
2. Those of age that the Jews baptized were taught and instructed before their Baptism, in the grounds of their Religion, and in the concernment and import of the thing that they went about: And herein did John the Baptist and the Apostles agree with their custom: for they first taught, and then baptized, as dealing with persons of years and understanding, and which had been brought up in another Religion: But the Jews also baptized children and infants, that were not capable of instruction, namely a Proselytes little children as well as himself; and what reason can be shown why John and the Apostles did not the like? Especially when it is expressly said, that such and such were baptized and their whole house: I am sure the Hebrews would construe little children to be in the number; and why we should not do so too, there is no reason nor ground that can be given.
3. Baptism was not administered among the Jews, by any whomsoever, but only by men of some authority, and in orders, and appointed thereunto: A Beth din or Consistory or triumvirate, was orderly and properly to administer it, and not everyone that would take it upon him: So also was the administration of this Ordinance in the New Testament, by ministerial men, and men appointed and impowered for such a work. For Mechanics, and private men to baptize, wanteth the warrant and example, both of Scripture and Antiquity.
4. The Baptism of the Jews was, by dipping, as is apparent by the Records alleged: and herein, how far the manner of baptizing in the New Testament went along with them, may be some question. There are some passages that seem to carry a color of conformity of the one to the other: as Matth. 3. 5. They were baptized of John in Jordan, Matth. 3. 16. Jesus came straight out of the water: Act. 8. 38. The Eunuch went down into the water: And the words in hand, John baptized in Aenon, because there was much water: But there are some passages and circumstances again that seem to leave it at more indifferency, then such conformity in its strictness, and that argue that this manner of baptizing in its preciseness was not to be imposed upon the Church for all succession. As 1. If Paul were baptized within the house, as the story seemeth plainly to carry it, Act. 9. 17, 18. or if any other in the New Testament were either baptized in houses or Synagogues, as see Act. 10. 47, 48. they could not be baptized after this manner of the Jews baptism, for they had an express Maxim against dipping in any vessel: Unless it were the Priests bathing themselves in the brazen Sea. But was not that a vessel? (say the Gemarists in the Jerusalem Talmud) Yes, but R. Joshua the son of Levi saith, A pipe of water ran into it out of the well Etam: and so it was as a spring of water, because fresh water was running into it continually. In Joma per. 3. Aruch in 〈 in non-Latin alphabet 〉 Maym. in biath Mikdash. 2. Dipping among the Jews was a National custom, and if baptizing were used in the same manner among them by the Apostles and Disciples, it was because among the Jews they became Jews, as Paul saith of himself, that they might gain the Jews: But bathing for purification was a mere stranger among the Gentiles, and used by none but by the Idolatrous Priests, and it is very questionable whether the Apostle in Baptism would put the Gentiles upon it, especially since baptism was not for the purifying of the flesh, 1 Pet. 3. 21. as the Jews held their dippings and purifyings to be. 3. Though men of age among the Jews were baptized by dipping, as their Records do evidence, yet it is hard to find that infants among them were so dipped, and yet they speak it out plainly that infants were baptized. 4. Were it our undertaking to dispute this point, but our task is of another nature) it might be shown how some things were in common and honorable use among the Jews, and so were continued and used by the converts to the Gospel in Judea, which yet afterward, and in other places were laid aside, or changed. And it were easy to show, that sprinkling or pouring of water upon a person is called Baptism as well as dipping, and that the change of such a circumstance is no change or violation of the Original institution.
Vers. 25. Then there arose a Question.
1. The subjectum quaestionis was 〈 in non-Latin alphabet 〉 , concerning purification: a word of the same latitude with the word 〈 in non-Latin alphabet 〉 in the Hebrew Authors, namely comprehending all kinds of Religious washings and purifyings that were amongst them. Now there were four sorts of purifyings gotten a foot, and in use at this time in the Nation. 1. The purifyings, washings, and sprinklings, appointed by Moses. 2. The Pharisaical washings brought in upon tradition. 3. The Baptism of John. 4. The Baptism of Christ: for these two though they were not different in themselves, yet were looked upon as different, by the people.
2. About the disputants upon the question, the language of the Text is somewhat curt and hard, It saith there was a Question, 〈 in non-Latin alphabet 〉 of or by the Disciples of John with the Jews, and it seems to intimate a subdivided controversy: For 〈 in non-Latin alphabet 〉 doth argue a doubt amongst Johns Disciples themselves (and so the vulgar, French, and Italian carry it) as if they were the men that began the dispute: and the word 〈 in non-Latin alphabet 〉 doth set them both in an opposition, and conjunction with the Jews in this questioning.
3. Their divided controversy was partly about the preeminence of the Judaical washings and the Evangelical Baptism, and here the Jews and they were at opposition; and partly about the preeminence of Johns Baptism and Christ's, and here the Jews would hiss them on in the contestation.
4. This questioning arose upon the occasions, related immediately before; Christ began to baptize, and John also was still baptizing, Therefore there arose a Question. Johns Disciples started at it, that another Baptizer should appear, besides their Master, and he more followed than their Master was, as verse. 26. And the Jews would fly upon them with indignation, as causers and abettors of innovation; You see what you have done to forsake the stated and ancient Washings and Rites of Moses, and the traditions: for there is now another risen up that sets up a new Baptism, and so will there be novellizing still in infinitum.
Vers. 27. A man can receive nothing except, &c.
John gives an answer to his Disciples, that took it ill that Christ was so followed (and as they thought, to their Masters prejudice) to satisfy them, both on the one hand and on the other. Is he so much followed? Why, it is given him from Heaven. Do I decrease? Why, a man can receive nothing unless it be given him from thence.
Vers. 29. He that hath the bride is the Bridegroom, &c.
The Baptist in this borrowed speech, 1. Asserteth Christ, to be that Lord of Hosts, who was the husband of the Church, Esa. 54. 5. Jer. 3. 14. Hos. 2. 19, 20. And 2. that he himself in his ministry was but an attendant upon the Bridegroom and Bride as the Bridegrooms friend.
The words 〈 in non-Latin alphabet 〉 , do translate the Hebrew word 〈 in non-Latin alphabet 〉 Shoshebin, which is a word exceeding common in their use and Authors. In a general sense, it signifies any special or singular friend whatsoever: and so, whereas it is said in 2 Sam. 13. 3. that Amnon had a friend, the Chaldee hath rendered it 〈 in non-Latin alphabet 〉 Amnon had a Shoshebin, but more peculiarly and properly it signifies the special friend and attendant of a Bridegroom at the time of his marriage 〈 in non-Latin alphabet 〉 we use (saith Elias Levita) to call the friends of a Bridegroom Shoshebenin, so whereas it is said in Judge. 14. 20. Samsons wife was given to his companion, whom he had used as his friend, the Chaldee expresseth it 〈 in non-Latin alphabet 〉 To his companion who had been his Shoshebin: that is, his Paranymphus or his special friend and attendant at his marriage.
With the Bride, and Bridegroom at a marriage, there were also 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 the friends of the Bridegroom, or Paranymphi, and the children of the Bride-chamber or wedding guests, as Matth. 9. 15. And so they are mentioned all together in that tradition: 〈 in non-Latin alphabet 〉 A Bridegroom, and the Bride, the Paranymphi, and the children of the Bridechamber, are freed from keeping the Feast of Tabernacles. Maym. in Succah per. 6.
These 〈 in non-Latin alphabet 〉 Shoshebinin were commonly two, one of the kindred of the Bridegroom, and one of the kindred of the Bride: 〈 in non-Latin alphabet 〉 Tosaph. ad cetuboth, per. 1. They appointed two Paranymphi one of the Bridegrooms kindred, and the other of the Brides: These two are now resembled amongst us by those that we call the Bridegrooms men.
Now by this expression and comparison, John showeth how far he was from that jealousy and indignation, that his Disciples had, and which they would have kindled in him, at Jesus his honor, and the resort that was made of all sorts unto him: No, saith John, I envy not his honor and growth: but as a near and true friend of a Bridegroom envieth not, but rejoiceth at the Bridegrooms happiness and honor, and that all observe and serve him at his Marriage, and is well pleased to hear his voice and pleasantness, even so is it my rejoicing to hear of the honor, growth, splendor, and advancement of Christ, For he is the Bridegroom, &c.
Vers. 30. He must increase, but I must decrease.
It is easy to see the meaning of the Baptist in these words, that he intendeth them concerning his ministry and glory compared with the ministry and glory of Christ: that his should be as the Stars, and Moon are, when the Sun appeareth, swallowed up and eclipsed by that light: The latter part of the verse, if it be also taken, as a prediction of John, of his own imprisonment and death, we shall see it made good and accomplished in that next Section. But that exposition that applies this, to the days increasing from Christmas when Christ was born, and decreasing from Midsummer when John the Baptist was born, seems to have looked more on an Almanac than on the Scripture.
Vers. 31. He that cometh from above is above all.
Here is another argument whereby the Baptist would convince his Disciples against those thoughts of emulation that they had of John, compared with Christ: when they thought not well of it, that Christ should Baptize and that so many should come to him, which did or would eclips the honor of John: why, saith John, he comes from above, and therefore he deserves to be preferred before me and before all others. The Baptist doth herein assert the Divinity of Christ, and that he was more than he appeared to the eyes of these Disciples that were speaking of him.
§. He that is of the earth is earthly, and speaketh of the earth.
In the Greek it is He that is of the earth, is of the earth: which the vulgar Latin hath rendered so verbatim, and so the Syriac, but the Arabic, Erasmus, Beza, the Italian, &c. read it as our English doth, He that is of the earth is earthly: The French enlargeth it thus, He that proceeds from the earth is of the earth, and speaks as one proceeding from the earth: The intention of the Baptist in the words is to character himself, and all other men, as he had charactered Christ in the words preceding, and doth so forward in the words following: He speaketh especially three things of Christ, and three things of himself and other men. 1. That Christ came from Heaven: but he and others are but earthly men. 2. That Christ was above all men and all things, (for so the Greek word may indifferently be rendered) but himself and others were but of earthly, and low esteem and glory. And 3. that Christ spake the words of God, the things which he had heard and seen, but himself and others spake of the earth, and could not reach to Divine things: So that the first clause 〈 in non-Latin alphabet 〉 . He that is of the earth is of the earth, may be understood, He that is of an earthly original is of an earthly temper and glory, as verse. 6. He that is born of the flesh is flesh: And the latter clause, He speaketh of the earth, may be understood two ways, and the better understood by laying it in opposition to Christ. 1. Christ speaketh the words of God, for he could do no other, the purity of his nature could not utter a vain, idle or earthly word, but all Divine: But he that is a mere earthly man cannot speak but earthly things altogether, and not heavenly things at all, as 1 Cor. 2. 14. & 2 Cor. 3. 5. And herein it seemeth the strength and sense of this Antithesis betwixt Christ and mere mortals lieth, and that this is the proper meaning of the Baptist: for as he holds out this clear difference betwixt Christ and mortals in regard of their Original, that Christ is from Heaven, they from earth; so doth he as clear a difference in regard of their constitution, that Christ could not naturally but speak the words of God, but they cannot naturally speak any such words, but of the earth. And 2. If the men here spoken of, be of the Prophetick rank, as John the Baptist himself was, then the Antithesis lies in this, that what Revelation they have of Divine things, is but obscure in comparison of what Christ hath, for he witnesseth what he hath seen and heard: and he hath not the Spirit by measure, and what they speak of Divine things is but low and slender and by earthly expressions, in comparison of the high and sublime Doctrines that he uttereth. But I take the former interpretation to be the more genuine.
Vers. 33. Hath set to his Seal that God is true.
Christ spake and testified nothing, but what he had seen and heard of the Father, as Chap. 1. 18. & 5. 20. (as Moses saw and heard from God what he delivered to Israel:) And no man receiveth his testimony, that is, very few, (as, All seek their own and none the things of Christ ) when neither the Jews, no nor Johns Disciples would entertain it: But those few that did or do, they seal to the truth of God, for whosoever believeth the Word of God doth as it were subscribe and set to his seal that the Word is true, and God true that gave it: And so they that received the testimony of Christ did both seal to the truth of his Words, and also to the truth of all the promises that God had made concerning Christ, see 1 Joh. 5. 10. and thus is there a mutual sealing to the covenant of Grace betwixt God and man, God sealeth the truth of it by the Sacraments and man by believing.
Vers. 34. For God giveth not the Spirit by measure.
Those translations that add the words, To him, as divers do, do readily fix the sense of it upon Christ, that God poured the Spirit upon him above measure: but that expression To him is not in the Original, and therefore some do understand it generally of all the Prophets whom the Lord sent, that they spake the words of God everyone of them, for God had abundance of Spirit to pour upon them, had they been never so many: and he measured not out the same stint of the Spirit to everyone of them, but what measure seemed good to his good pleasure: And to bring it up to the drift and scope of Johns speech in this place, they apply it thus, Think not much of the honor of Christ, which troubles you because it seems to eclipse mine: Although I have much of God's Spirit, why may not he have more? For God giveth not the Spirit by measure. But the Baptist seemeth to aim the speech concerning Christ alone.
Reason of the Order.
THE subsequence and jointing of this story of Nicodemus, unto that which is recorded in the latter end of the second Chapter (of Christ's doing many miracles at Jerusalem at the Passover) is so apparent out of Nicodemus his own words ver. 2. and out of the words of the Evangelist ver. 22. that it needeth no proof and evidence, but only to point at these verses for the proving of it. Yet that we may observe both the connection of this Chapter with the former, and also the times and juncture of this Chapter within itself, let us view it a little at large, and take our prospect from the three and twentieth verse of the second Chapter. Now when Jesus was in Jerusalem at the Passover on the Feast day, many believed in his name when they saw the miracles that he did. This feast day at the Passover, may best be conceived to be the first day of the festival week, or the day after the Passover was eaten; for on that day was the appearance of the people in the Court of the Temple, as the Law appointed, that thrice every year they should appear before the Lord. For that appearing mentioned in the Law, (saith Rambam) was that everyone appear in the Court, the first holy day of the festival, and bring an offering. In Hagg. per. 1. On that day therefore, the concourse of the people being the greatest, it is most proper to suppose that Christ began to show himself in his miraculous power, as he had done a day or two before in his Prophetick zeal, in driving the market out of the Temple.
What miracles they were that he wrought is not mentioned; it is most rational and most agreeable to his workings afterward; to hold, that it was healing of diseases and casting our Devils: but whatsoever the miracles were for particular and distinctive quality, the power shown in them was so great, that it made Nicodemus confess and others acknowledge that none could do such, but a teacher come from God: and it made the Galileans who were spectators now, to receive him when he came amongst them afterward, Joh. 4. 45. Such works had never been done in their sight till now, and they had never had such miraculous spectacles at their appearances before: and so he shown them at once that it is not in vain to wait upon God in his appointments, and that the great Prophet was come among them: and yet on that very day come three years they put him to death.
Nicodemus undoubtedly was a spectator and witness of what was done, and so the Syriac translator seemeth to conclude, when he rendereth the beginning of this Chapter thus, Now there was one of the Pharisees named Nicodemus there: and so his own words seem to argue, as spoken not upon hearsay, but upon ocular witness, we know thou art a teacher come from God, for none can do such miracles, &c. He having seen those wondrous workings by day came to Jesus that night, as may in most probability be conjectured and the word 〈 in non-Latin alphabet 〉 very properly rendered in such a definite and determinate construction: For there can be no doubt but he would come with the first conveniency he could, being taken with those miracles, and desiring to have some communication with Christ, and not knowing how soon he might be getting out of Town: However, if he did not come that night, yet doubtless he would delay as little as he might, and if he came any time before Christ left Jerusalem, as it is past all controversy he did, it is of force enough, to prove and clear the connection of this story of Nicodemus, to that of Christ's working miracles at the Passover, in the Chapter before.
Now how long our Savior stayed at Jerusalem, before he went into the country of Judea, which is the next story that is related, and of which the two and twentieth verse speaketh, is somewhat uncertain. The next intimation that we have of a fixed time, in the following story, is in Chap. 4. 35. where when Christ is fleeing out of Judea for his own safety, upon the report of Johns imprisonment, and how the Pharisees were informed that he made more Disciples than John, he himself saith, that it was then four months to harvest: that is, to the next Passover, for then did their harvest begin, as we shall show when we come to that verse: Now that passage will help us to take up the times of this Chapter the better: though we cannot so undoubtedly fix the actions and abode of our Savior in this or that place, to their certain times; Four months before harvest, fell out to be about the latter end of our November, and till that time had Christ remained at Jerusalem and in Judea, sometimes in the one place and sometimes in the other, from the Passover before, which was the space of about eight months: What time he spent in either place is not attainable to know, nor much material to inquire after: certain it is that feast of Pentecost, and the Feast of Tabernacles came between, and it is very probable that he was at Jerusalem at those Feasts, according as the Law appointed, howsoever he was in the Country both before and after.
And now to look a little after the times and progress of the Ministry of the Baptist also, of whose preaching and walking at liberty, you hear the last in this Chapter: his staying and baptizing, is confined especially to three places: to the country of Judea, Luke 3. 3. Bethabara beyond Jordan, Joh. 1. 28. and Aenon near Salim, Joh. 3. 23. In the first place he spent about half a year, namely from his beginning to baptize, which was about Easter, till he had baptized Christ, about the Feast of Expiation or of Tabernacles: For John being half a year older than Christ, Luke 1. 26. &c. is to be supposed to have entered into his Office of Preaching and Baptizing, such a space before Christ entered into his public Ministry, which was at his Baptism, and which was in September as we have proved before. All that time therefore John continued in the country of Judea upon the coasts of Jordan coasting up and down there as he saw occasion, and as it served best for his employment. When Christ is baptized by him, the next tidings that we hear of him is at Bethabara, but when he flitted thither, and how long he continued there, it is uncertain. When Christ returned out of the wilderness after his temptation, he finds him there, namely, about six weeks after his Baptism, but it is somewhat probable that he had removed thither presently after our Savior was baptized: for it seemeth by Luke Chap. 3 21. that even all the people that John had to gather on Judea -side of Jordan, were come unto him, before Christ came to his Baptism: So that having no more to do on that side of the River, he removes to Bethabara on the other. But how long staid he there? It was now half a year to the next Passover or thereabout, and it may be that he spent this half year on this side Jordan as he had done the other on the other. And then hath he about half a year more, or somewhat above, to walk at liberty, and possibly he spent that time in Aenon, dividing his time of public Ministry and liberty into three parts somewhat equally in these three places: but we need not to be so curious in searching after the very fixed times; it is enough to have the right account of the whole sum of his time, and to carry his removals in the right Series of their story.
Harmony and Explanation.
Vers. 1. There was a man of the Pharisees named Nicodemus, &c.
THERE is a famous mention of one 〈 in non-Latin alphabet 〉 Nicodemus in the Talmud: of whom they relate this strange story. That when all Israel were come up to Jerusalem at one of the three Festivals, and there was no water for them to drink, Nicodemus borrowed twelve wells or ponds of water from some great man, to be repaid again so much water, or twelve talents of silver on such a set day. Before the day that he had appointed came, there were no rains at all, and therefore it was unlikely he should repay water for water again according to his engagement: Upon the day set, the great man sends for his water or for his money; Hereupon Nicodemus ben Gorion (for so they call him) went into his Divinity School, and veiled himself and prayed, and the Heavens were presently covered with clouds, and there came down a great rain, in so much that the twelve ponds were filled with water and to spare. Then the great man cavilled, and said, The Sun was set, and his day was past. Nicodemus went in again, veiled himself and prayed, and presently the winds blew, the clouds scattered and the Sun appeared: And therefore say they, he was called Nicodemus: 〈 in non-Latin alphabet 〉 because the Sun appeared so in his behalf: And they speak high things also of his Daughter, as that she had a bed made up of 12000 denarii of gold, &c. Talm. bab. in Cetuboth fol. 66. and Taanith fol. 19. Avoth Rabbi Nathan per. 6.
Now it is not worth debating either the truth of these stories, or whether this Nicodemus in the Talmud and he in the Gospel were one and the same man. Certainly their times are concurrent, and why they might not be the same, as there is no danger to hold, so see I no reason to oppose, so strong as this, because the Talmudists make so honorable mention of him. The Author of Juchasin yoketh him in the same time and the same society with Rabban Jochanan ben Zacchai, who flourished in the times of Christ's being upon earth, and till after the destruction of Jerusalem: and of them two together he telleth this story, That Nicodemus ben Gorion was once invited to a Circumcision Feast with Rabban Jochanan ben Zacchai, and after the Feast Rabban Jochanan, and his Scholars went up into an upper room to expound the Law, and the house began to be all of a fire about, like mount Sinai (compare Act. 2.) Juchasin fol. 23. & 51.
If our Nicodemus that we have in hand were the same with him in the Talmud, and that story there have anything of truth in it, we might say he was a Priest, and bare the office of the 〈 in non-Latin alphabet 〉 Overseer of the waters, for the people's accommodation at the festivals: for such an office one of the Priests had, Maymon. in Keli Mikdash per. 7.
But whether he were the same man and of that Office or no, the Evangelist hath set this double character upon him, that he was a man of the Pharisees, and so principled clean contrary to the doctrine of the Gospel, and that he was a Ruler of the Jews, or one of the great Sanhedrin, Joh. 7. 5. and so had power in his hands to act in opposition of the Gospel, according to his principles: It was not therefore an ordinary conversion, when Nicodemus is converted as it was in the conversion of other sinners, but it was a work of a more singular wonder, when he and such as he were brought home to the obedience of the Gospel, who were not only under the power of corruption, and domineering of sin as others also were, but under religious principles as they held them, clean opposite and contramilitant to the Gospel. And thus in the conversion of Nicodemus a man of power, and of such principles, at Christ's first coming up to Jerusalem in his public Ministry, the power of the Gospel and of the work of grace is demonstrated, and a Patron for the rising Gospel is provided.
Vers. 2. The same came to Jesus by night.
This his coming by night is spoken of again by this same Evangelist, Chap. 7. 50. & 19. 39. and commonly is interpreted to be because of the weakness of his faith, as not daring to own Christ in the sight of the Jews. Which although we will not wholly deny, yet may there some other reasons be given also of his coming by night, besides fear and weakness of faith only: As 1. If his coming to Christ, was, to be instructed and satisfied by Christ in discourse concerning the Kingdom of God, and whether he were the Messias or no, &c. as it may be well supposed it was, in that concourse of people that was then at Jerusalem, and especially about Christ, all day long after they had once seen his miracles, it was not possible for him to have any privacy with him, but by night. 2. If he came the night after the day of the Feast, on which Christ did his miracles it shows his as much willingness toward the Gospel in coming so soon, as it shown weakness that he came by night. 3. The traditions of the Jews did set a singular esteem and value upon the study of the Law and Divinity by night. Although the command, say they, be to learn by day and by night, yet a man learns the most of his wisdom by night, &c. Therefore whosoever will obtain the Crown of the Law, let him study every night, and not lose one. The wise men say The song of the Law is not but in the night: as it is said, Arise, sing in the night: and he that studies the Law by night, a thread of mercy is drawn out for him by day. Every house in which they hear not the words of the Law by night, fire devours it, Maym. in Talmud torah per. 3.
§. Rabbi we know that thou art a Teacher come from God.
Rabbi, was the distinctive title of a man ordained, with which he was styled when he received Ordination to be a Doctor, or a Judge; How is ordination? (saith Maymony) Not that they always lay their hands upon the head of the Elder that is to be ordained, but that they call him Rabbi, and say to him, Behold thou art ordained, and thou hast power to judge, &c. Sanhedr. per. 4. But the word came into more enlarged use among them, so as to be given in compellation to any of learning, rank or Religion: And whether Nicodemus do so title Christ in the proper or in the common use of the word, it is not much material to look after: It is like he doth it, because he acknowledgeth him a Teacher, and a Teacher come from God, as John is said to be a man sent from God, Joh. 1. 3. and called Rabbi, Joh. 3. 26. Now these phrases come from God and sent from God, do stand in contradistinction, to teachers coming from men, and sent from men. Which way of emission of Teachers and Preachers by Ordination, though it were according to the Ordinance and way of God, yet because the action was done immediately by the hands of men, it was of a very great difference from theirs, whose immediate commission was from the Lord by revelation, inspiration, or some such Divine warrant of the Spirit of Prophecy. Nicodemus therefore when he calleth Christ a Teacher come from God, he meaneth some more special mission from God, than the ordinary and mediate one by ordination: and he acknowledgeth him to be a Prophet at least immediately sent from God, as the Prophets had been of old, by the word of the Lord, with the power of miracles in their hand: if he do not in the term acknowledge him more than a Prophet, of which hereafter.
But whom doth Nicodemus join with himself in this acknowledgment, when he saith We know in the plural number? Were there any of his Scholars with him now with Christ when he speaketh these words? Or did he mean that himself and his fellows of the Sanhedr▪ were convinced of Christ's being a Prophet? Truly were it not, that I knew the phrase is otherwise taken and construed, then always in a definite sense, or fixed to a certain number, I should as soon understand it so, as any other way, applied to any particular company or number of persons. For do but imagine, upon the appearing of the great and wondrous miracles of Christ, after that the working of miracles had been out of date and use for so many ages together, what a serious recognisance, and solemn debate must the great Sanhedrin needs take up about this matter, whom it concerned to look after things of that nature? It is past all doubting that they would sadly canvass the case amongst themselves, whether Christ were a true Prophet yea or no: and it can be but little doubted neither, that when they fully skanned the case, and weighed the miracles that he did, they could not but in heart consent that he was a Teacher sent from God, for that no man could do such miracles as he did, unless God were with him: which thing indeed in action, and in their demeanour towards him they always denied, scorning, opposing and persecuting him, as it appeareth all along in the story, yet certainly they could not in heart deny it, and so their sin in acting so, was so much the greater. If one should therefore understand the word we know, in this strict construction, as if Nicodemus having been in the Sanhedrin all day, (and it in debate about Christ, and not able to gainsay his Divine mission because of his wondrous workings) he should come at night and tell Christ, how he and his fellows of the Sanhedrin were convinced that he was a Teacher sent from God, it might not be contrary either to truth or to good sense so to construe it: But the phrase We know is often taken to import, that such a thing is commonly and certainly known, not so much with regard to such or such particular or definite persons knowing of it; but with regard to the thing itself, that it is well known, and of open cognizance: and so it is clearest to understand it here; see the phrase, Joh. 4. 22. & 9. 31. 1 Joh. 5. 18. &c.
Vers. 3. Except a man be born.
Expositors do use great variety of piecings to tie these words of our Savior, to those of Nicodemus before, in some suitableness or conformity together. Chrysostom thus, Thou holdest me for a Prophet only: here thou comest exceeding far short of the full truth, and art not come so much as into the utmost porch of a right knowledge: Verily I say unto thee, except thou partake of the Spirit by the laver of regeneration, thou canst not have a right judgment concerning me. And much in the same steps treadeth Theophylact. Cyril thus: Nicodemus thought he had done enough in coming to Christ, and confessing him, but this is not enough saith Christ, but thou must also be born again: And much after the same manner goeth Tolet. Augustine thus, Nicodemus thou comest to me as to a Teacher come from God, but I tell thee there is no trusting myself and the Gospel with thee, unless thou be born again. Beza conceiveth that Christ saw that it was in Nicodemus his thoughts to inquire of him about the Doctrine of Regeneration, and he prevents his question. Jansen, that he did inquire concerning the way to eternal life, but the Evangelist hath not mentioned it: and divers more like offertures of connection between the words of Nicodemus and our Saviviours might be produced which are tendered by several expositors, but I shall spare more alleging, and first take up the consideration of what is meant by the Kingdom of God, and that understood, the connection that appears so difficult will be made the better.
§. The Kingdom of God.
1. This phrase, and The Kingdom of Heaven, are but one and the same in sense, though they differ in a word, as will plainly and easily appear by comparing these places.
- Matth. 4. 7. Repent, for the Kingdom of Heaven is at hand.
- Matth. 5. 3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
- Matth. 19. 14. Suffer little children, &c. for of such is the Kingdom of Heaven.
- Matth. 19. 23. A rich man shall hardly enter into the Kingdom of Heaven.
- Matth. 11. 11, 12. The least in the Kingdom of Heaven is greater than be.
- Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven.
- Vers. 3. The Kingdom of Heaven is like a grain of mustardseed.
- Vers. 33. The Kingdom of Heaven is like leaven.
- Mark 1. 15. The Kingdom of God is at hand, Repent ye.
- Luke 6. 20. Blessed be ye poor, for yours is the Kingdom of God.
- Mark 10. 14. Suffer little children, &c. for of such is the Kingdom of God.
- Luk. 18. 24. How hardly shall they that have riches enter into the Kingdom of God?
- Luk. 7. 28. The least in the Kingdom of God is greater than he.
- Luk. 8. To you it is given to know the mysteries of the Kingdom of God.
- Luk. 13. 18, 19. The Kingdom of God is like a grain of mustardseed.
- Vers. 20, 21. The Kingdom of God is like leaven.
And many more such like parallel places in the Evangelists might be produced, in which by the indifferent use of these expressions, they show abundantly, that, The Kingdom of Heaven and The Kingdom of God do mean and signify but one and the same thing.
And the reason of this indifferent use of it is, because the Jews usually called God Heaven: as Dan. 4. 25. Matth. 21. 25. Luke 15. 21. Joh. 3. 27. and their Authors infinitely in such passages as these 〈 in non-Latin alphabet 〉 A man is to fear his Teacher as he is to fear Heaven. 〈 in non-Latin alphabet 〉 Such a one casts off▪ the fear of Heaven. 〈 in non-Latin alphabet 〉 The service of Heaven, 〈 in non-Latin alphabet 〉 Death by the hand of Heaven. 〈 in non-Latin alphabet 〉 Let a man always fear Heaven in secret. 〈 in non-Latin alphabet 〉 The name of Heaven is blasphemed, &c. And they call God Heaven (saith Elias Levita) because Heaven is the place of his Habitation. In Tishbi.
The Talmudic writers do sometimes use the term or phrase of The Kingdom of Heaven in a wild sense, for the strictness, height and pompousness of their Ceremoniousness in Religion, and most especially about the business of their Phylacteries. Rabbi Joshua the son of Korchah saith 〈 in non-Latin alphabet 〉 , Let a man first take upon him the Kingdom of Heaven, and afterward let him take upon him the yoke of the command. Thus the Mishueh of the Jerusalem Talmud readeth in Beracoth per. 2. and so likewise doth R. Alphes. But the Babylon Mishueh hath it, let him first take upon him the yoke of the Kingdom of Heaven, &c. which saying meaneth but this, Let a man but first put on his Phylacteries, and then fall to his Devotions. And so the Gemara in the place cited doth expound it. Rabbi Joshua saith, He that will take on him the yoke of the Kingdom of Heaven, let him wash his hands, put up his Phylacteries, rehearse the sentences of them over, say his prayer, and this is the yoke of the Kingdom of Heaven complete. On whose words Alphesi glosseth and descanteth thus, Since he reads, And thou shalt bind them for a sign upon thine hand, and they shall be frontlets between thine eyes, If he put not his Phylacteries on, he is found bearing false witness against himself, for what he saith is not true. And although he perform the command (of saying his prayers) so as to discharge his duty of saying over his Phylactery sentences, yet he transgresseth on the other hand, because he witnesseth falsely against himself. And Rabbi Jochanan meaneth that even the command is not perfectly done, if he take not on him the Kingdom of Heaven. And he is like to one that offereth a Thanks offering without a meat offering: because he rehearseth those sentences without taking on him the Kingdom of Heaven.
In the same place is another story related and to be understood in the same sense, concerning Rabban Gamaliel, who on his wedding day at night, said over his Phylacteries: His Disciples said unto him, Sir, hast not thou taught us that a Bridegroom is free from saying over his Phylacteries the first night? He saith unto them, I will not hearken unto you to lay from me the yoke of the Kingdom of Heaven no not one hour. And the same construction is to be made of that which the Author of Juchasin records of Rabbi Akiba 〈 in non-Latin alphabet 〉 That he died taking on him the yoke of the Kingdom of Heaven, fol. 66. So that in these men's Dictionary, The phrase of The Kingdom of Heaven, did signify mainly, the height, zeal, and strictness of their devotions joined with punctual Ceremoniousness and Phylactery rites. Zohar shall be our Lexicon for conclusion: What is the yoke of the Kingdom of Heaven, (saith he) But as they put a yoke upon an Ox at first to produce by him benefit to the world, and if he take not the yoke upon him, he is unserviceable: so also it behooveth a man to take upon him the yoke at first, and afterward to serve with it in everything that is needful, and if he take not the yoke upon him, he cannot be serviceable: As it is said, Serve the Lord in fear: what meaneth, in fear? Why what is written: The fear of the Lord is the beginning of wisdom: And this is the Kingdom of Heaven. Zohar. in Levite. fol. 53.
But in the language of the Jews in the Gospel, and in some of their writers elsewhere also, The Kingdom of Heaven signifieth the days of the Messias, and the glorious times and their Religion and condition that they expected would be then. When he should restore the Kingdom of the house of David to its old glory, and build the Temple, and bring home all the dispersed of Israel, and Israel should be at rest from the Kingdom of wickedness, to study the Law and the Commandments without disquieture. Maym. in Melachim. per. 11. and in Teshubah per. 9.
See these places and passages, expounding plainly the phrase, of the days of Messias, both in the construction of the Jews and also of Christ and the Gospel itself.
John the Baptist preached saying, The Kingdom of Heaven is at hand, Matth. 3. 2. So did Christ, Matth. 4. 17. and so he bad his Disciples to do, Matth. 10. 17. by which was meant no other thing, but the time was near when the Son of man should be revealed: for so our Savior himself doth interpret it, Matth. 16. 23.
Luke 16. 16. The Law and the Prophets were till John, but from that time forward the Kingdom of God was preached: which John himself expounded thus, That Christ should be manifest to Israel, therefore came I baptizing with water, Joh. 1. 31.
Luke 17. 20, 21. The Pharisees asked him when the Kingdom of God should come: And Jesus answered, the Kingdom of God is among you. Which in the next verse after is uttered by The days of the Son of man.
Luke 9. 27. There be some standing here which shall not taste of death till they see the Kingdom of God: which Matthew utters, till they see the Son of man come in his Kingdom, Mark 16. 28.
Matth. 21. 31. Publicans and Harlots go into the Kingdom of God before you: and the next verse gives this reason, because they believed not John, from whom the Kingdom of God, began to be preached, and by whom the Messiah was pointed out.
Matth. 21. 43. The Kingdom of God shall be taken from you. And the reason is given in the verse before, because they refused the corner stone when he was among them: to which the gloss is agreeable that R. Solomon maketh on Jer. 13. 17. My soul shall weep in secret for your pride, that is, 〈 in non-Latin alphabet 〉 because of the glory of the Kingdom of Heaven which shall be given to Idols, or to the Idolatrous Heathen.
And of the days and revealing of the Messias, which the Nation so much looked after, are those passages to be understood, Luke 23. 52. Joseph of Arimathea waited for the Kingdom of God: and Luke 19. 11. They thought that the Kingdom of God should shortly appear. Suitable to which the Chaldee Paraphrast interprets those words, Say to the Cities of Judah, Behold your God, Isaiah 40. 9. Say to the Cities of Judah, The Kingdom of your God is revealed, and Isaiah 53. 11. They shall see the Kingdom of their Messias.
Now although our Savior and the Evangelists, and Apostles did use the Phrase. The Kingdom of God or of Heaven, for the days and affairs under the Messias as well as the Jews, yet in the exposition of the things of those days, they do as far differ as may be: For,
1. The Jews looked upon the appearance and days of the Messias, as things of incomparable earthly pomp, royalty and gorgeousness, therefore they called it the Kingdom, because they expected the restoring of the earthly glory of David's throne. Act. 1. 6. Luke 24. 21. Mark 20. 20. and The Kingdom of Heavon, because they imagined they should be acquitted from under the power of an earthly Kingdom: For their wise men held that there should be no difference betwixt this world, and the days of Messias, but only the oppression of the Kingdoms. Talm. in Sanhed. per. 10. Maym. in Teshubah per. 9.
But Christ professeth, that his coming is not with observation: Luke 17. 20. that his Kingdom is not of this world, Joh. 18. 36. That the Kingdom of Heaven is of the poor, Luke 6. 20. and to be received as by little children, Mark 10. 15. &c.
2. They fancied a change in matters of Religion in the time of the Messiah, but all for the greater, and higher pomp of Ceremonies, and formal worship; that, the solemn Festivals, Sacrifices, Sprinklings, observations of carnal rites should be in a higher force and esteem, than ever yet, that their study and practice of the Law, according to such a carnal manner, should be incomparable both for zeal and diligence: And that there should be a punctual exactness in all formalities about meats and drinks, converse and worship.
But the Gospel tells that, no coming into the Kingdom of Heaven, unless their righteousness exceed this Pharisaical righteousness, Matth. 5. 20. That the worship of God was to be in the spirit, Joh. 4. 23, 24. And that the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom.