bears farther] S. JOHN. [testimony to Jesus. 30 He must increase, but I must timony hath set to his seal that God decrease. is true. 31 He that cometh from above is : above all he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his tes 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 EXPOSITION. this verse, is thought to have an allusion to certain figures of speech, pretty similar to those used on this occasion by our Lord, and not unfrequent among the Rabbies, who considered the baptism of proselytes as a new birth. To this sort of language, therefore, it might be thought extraordinary that Nicodemus should be ɛo much a stranger. I think, however, that our Lord's censure rather relates to his being so entirely unacquainted with that effusion of the Spirit which would take place under the Messiah, and which had been so clearly foretold by the prophets." Dr. Doddridge also doubts whether the metaphorical language of the new birth of proselytes was known at such an early age: but however that might be, Nicodemus was puzzled, as many Masters in Israel have since been, not at the term "born of water," which our Lord had not yet used, but at the notion of a second birth. He might have heard of the Pythagorean philosophy, and of the transmigration of souls, and might think that our Lord had some reference to such a notion; his mind was, however, evidently confused, and not less so when, in the next verse, Jesus spake of being "born of the spirit," of which he was capable of forming no idea, and therefore puts that first question in an ignorant man's catechism (as an old writer calls it), "How can these things be?" This language, however, clearly shows the miserable state of religious knowledge among the Jewish Rabbies, where all their study was spent on questions of no importance, and ritual services of no utility. We wish the case were not similar in any modern schools of learning. We venerate both literature and science; but we could name some schools of high fame, where, not many years since, the state of religious knowledge was in ferior to what it now is in many Sunday Schools. O why will men learn every thing, or any thing, in preference to the "one thing needful?" But we must proceed with our Lord's discourse. "We teach" (perhaps meaning to include the Baptist with himself"we teach) what we do know," which seems to include a strong, though tacit reflection on Nicodemus and his brethren, who taught without knowing what they ought to teach: " and we testify that we have seen;" intimating that none were qualified to teach divine truths, but those who had in themselves the witness of their reality. "The deep mysteries of godliness (says Bp. Hall), which, to the great clerks of the world, are as a book clasped and sealed up, lie open before him [the pious and devout man], fair and legible; and while those book-men know whom they have heard of, he knows in whom he hath believed." Our Lord proceeds farther to instruct this learned man in the principles of the gospel of his kingdom. "If (says he) I have told you earthly things"-the simplest truths of religion" and ye believe not, how shall ye believe if I tell you of heavenly things?" that is, of things far more su blime. "No man hath ascended up into heaven," to search into the deep and mysterious things of God, "but he who came down from heaven, even the Son of man, who," in reference to his divine nature, "is" still in heaven," and whose proper residence is there. That Jesus Christ NOTES. Ver. 31. He that cometh from above is aboveDr. Smith, "over" all. He that cometh from heaven is above, or over" all. Ver. 36 He that believeth not,-Doddr. "He that is disobedient." Camp." He that rejecteth." The word here used (apeithon) is not a mere negative, implying a simple want of faith, but a positive disbelief. "It signifies (says the judicions Leigh) the want of obedience of faith." Eternal life] S. JOHN. [only in Christ. hath everlasting life: and he that be- but the wrath of God abideth on lieveth not the Son shall not see life; him. (H) EXPOSITION—Chap. III. Continued. scribes the second Adam as "the Lord from heaven" (1 Cor. xv. 47); and many similar expressions occur in the New Testament, which prove the divine pre-existence of our Saviour. But to return to the case of Nicodemus : our Lord having explained to him his divine origin, goes on to state the errand of mercy on which he came down from heaven, namely, to offer his life upon the cross, as an atonement for the sins of men. This he does, first in figurative language, in allusion to the brazen serpent-" As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up." The typical allusion has been already considered in our Expos. of Numbers xxi. 8, 9, where the history occurs. The grand doctrine of redemption is then thus stated: "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." The type explains by what means this should be effected. As the serpent was raised up on high to the view of Israel, so must the Son of man be lifted up on the cross, that is, crucified; and thus become the standard of salvation: by these means, eventually, all nations shall be drawn unto him, that is, to believe on him; as he says, chap. xii. 32: "And I, if I be lifted up, will draw all men unto me." Though these verses contain no difficulty to explain, they contain a volume of important truth for enlargement, did our room permit; but we must confine ourselves to two or three brief remarks. 1. Our salvation originates in the pure love of God. To imagine that we have any merits to claim that love, is alike absurd and impious. 2. The only meritorious cause of our salvation, is the voluntary atonement of God's only begotten Son: "Christ once suffered for sins, the just for the unjust, that he might bring us to God" (1 Pet. iii. 18); or, as it is here expressed (ver. 17), "that the world through him might be saved." 3. Faith in the gospel is the only and all-sufficient instrument of our salvation. God sent his Son, that "whosoever believeth in him should not perish, but have everlasting life." 4." Everlasting life," or endless happiness in a future world, is the great end which God had in view in the gift of his Son; and which Christ had in view in dying for us on the cross. 5. Nothing can prevent this most desirable issue, but our own obstinate unbelief. It is true, that man is miserably fallen through sin, and can by no means save himself: but God hath provided "a Saviour, and a great one;" and nothing is required of us, but to receive freely the salvation which he has freely provided. But it may be asked, How is it, then, that all men are not saved? "This is the condemnation"—that is, the true cause of it-" that light is come into the world (for Christ is the true light, chap. i. 9), but men [have] loved darkness rather than light, because their deeds [were] evil." Infidelity, it has often been remarked, is ra ther a disease of the heart than of the head. Men easily disbelieve what they wish not to be true. When the light offends our eyes, we naturally close them, at least partially; we will see no more than is agreeble. And so is it also with our mental eyes: the holy, mortifying truths of the gospel pain us, and we will not see them. (H) Ver. 22—36. The baptism of John, and his doctrine concerning Christ.-We have had repeated occasions to advert to John's mission, and his testimony to that of Christ. (See on chap. i. 19, &c.; also on Matt. iii. and Luke iii.) In what we add, it will be our study to avoid all unnecessary repetition. What the particular question agitated between John's disciples and the Jews was, we are not informed, but judging from the context, it might probably regard the different claims of their respective masters; the disciples of John being not so willing as their master to yield the preeminence to Jesus. John appeals to them, that he never assumed any thing like equality, but on all occasions suuk into the back ground, while he proclaimed the honours of his Master; and, therefore, when he found his popularity increase, and his own decline, instead of complaining, as they seem disposed to do, he not only acquiesces, but rejoices in it. Like a faithful bride-man, or friend of the bridegroom, instead of envying, he participates in the bridegroom's joy." He must increase (said he), but I must decrease." So the moon modestly withdraws before the rising sun. But he withdraws not till he has again and again borne witness to Christ's superior glory. "He that is of the earth," as he (John) was, "is earthly, and speaketh of the earth," and earthly things: "He that cometh from heaven is above (or over) all;" and, as it is elsewhere expressed, "God blessed for ever." (Rom. ix. 5.) Our great business with this Saviour is cordially to receive him; for, in rejecting him we forfeit our own salvation. Salvation is not proposed to us as a matter of option, that we may take or leave it; Jesus converses with] CHAP. IV. CHAP. IV. WHEN therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but his disciples,) 3 He left Judea, and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a [a woman of Samaria. woman of Samaria? for the Jews have no dealings with the Samaritans. 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. (I) CHAP. IV. Ver. 1. More disciples than JohnNamely, at this period, when John's popularity was on the decline, and that of Jesus on the advance. See chap. iii. 30. Ver. 2. Jesus himself baptized not.-So Paul baptized very few, being sent on the higher errand, that of preaching the gospel. 1 Cor. i. 13-17. Ver. 4. He must needs go through Samaria.-We need not, as some have done, refer for the reason of this to the divine decrees, for a single glance at any map of Judea will show that this was the direct way, and only to be avoided (as Doddr. remarks) by a long and inconvenient circuit. Ver. 5. Called Sychar.-The Jews gave this name in reproach, meaning the country of drunkards, as belonging to the tribe of Ephraim. See Isa. xxviii. I. Ver. 6. Now Jacob's well was there.-This well is said to be still in existence, and is described by Maundrell to be dug in a firm rock, about three yards in diameter, and 35 in depth, of which five were full of water, but Mr. Buckingham found it dry. Neither he, nor Dr. E. Clarke, seem to doubt the identity of the well. Orient. Lit. No. 1343.-Sat thus on the well-That is, says Harmer, as a weary traveller. -About the sixth hour-i e. Noon. See Note on Matt. xxvii. 45. Ver. 10. Living water.--By living water, the He¬ brews evidently understood water always in motion, whether in a rising spring, or a flowing stream. Stagnant waters were considered dead-as the dead sea. Ver. 11. Thou hast nothing to draw with.-Rauwolf, speaking of the well at Bethlehem, says, the people that go to dip water are provided with small leathern buckets and a line, as is usual in these countries. Orient. Cust. No. 467. He convicteth her of] S. JOHN. [the sin of adultery, 16 ¶ Jesus saith unto her, Go, call I have no husband. Jesus said unto thy husband, and come hither. her, Thou hast well said, I have no 17 The woman answered and said, husband: EXPOSITION-Chap. IV. Continued. observations, acknowledging (as every honest man ought to do) such as have been borrowed.-1. "When the holy Jesus (says Bishop Taylor), perceiving it unsafe to be at Jerusalem, returned to Galilee, where the largest scene of his prophetical office was to be represented, he journeyed on foot through Samaria; and, being weary and faint, hungry and tirirsty, he sate down by a well, and begged water of a Samaritan woman that was a sinner, who at first refused him, with some incivility of language. But he, instead of returning anger and passion to her rudeness, which was commenced upon the interest of a mistaken religion, preached the coming of Messias to her, unlocked the secrets of her heart, and let in his grace; and made a fountain of living water to spring up in her soul, to extinguish the impure flames of lust." 2. We observe the wisdom and kindness of God, in producing good out of evil. The enmity of the Jews, in driving Jesus out of Judea, was the means of sending Christ and his Gospel to the Samaritans. So, oftentimes, when Ministers of the Gospel have been persecuted in one city, and they have fled to another, the Gospel has been heard with eagerness, and has produced the happiest effects. 3. We observe the liberality of Jesus in freely conversing with this woman, though he knew that she was a Samaritan and a sinner, with whom neither priest nor pharisee would have deigned to speak. Even the woman herself seems to have been astonished at this circumstance, for the Jews, in the true spirit of sectarianism, would have no dealings with the Samaritans, nor, in fact, the Samaritans with the Jews, for they were equally bigotted and hostile. Alas! that men, whom God hath made of the same flesh and blood-men, on whom he daily causes his sun to rise, and his rain to fall-men, involved in the same just condemnation, and dependent on the same revelation of mercy-alas! that such men, that any man, should dare to say to his fellow-man, "Stand by, for I am holier than thou!" 4. We observe the important subject of conversation. Jesus had, indeed, asked for water, and was probably much oppressed with thirst; but he waves his request, and directs her to the consideration of her own wants. "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." The Lord Jesus wastes not his time in general and trifling conversation; but applies directly to one of the great topics of the gospel, the necessity of divine influences: "Whosoever drinketh of this water shall thirst again, but whosoever drinketh of the water that I shall give him shall never thirst." How so? That water shall be in him a well of water, springing up unto eternal life." Little indeed did this woman think (as is observed by the good Prelate just quoted) of the dignity of him who talked with her That "he that sate upon the well had a throne above the cherubim. In his arms, who there rested himself, was the sanctuary of rest and peace, where wearied souls were to lay their heads, and dispose their cares, and there to turn them into joys, and gild their thorns with glory. That holy tongue, which was parched with heat, streamed forth rivulets of holy doctrine, which were to water all the world, to turn our deserts into paradise. And though he begged water at Jacob's well, yet Jacob drank at his..... But because this well was deep, and the woman had nothing to draw with, and of herself could not fathom so great a depth, therefore she refused him; just as we do, when we refuse to give drink to a thirsty disciple. Christ comes in that humble manner of address, under the veil of poverty or contempt; and we cannot see Christ from under that robe, and we send him away without an alms; little considering, that when he begs of us an alms, in the instance of any of his poor relatives, he asks of us, but to give him occasion to give [us] a blessing." (Life of Christ, Pt. ii. § 12.) 5. But what is this living water of which our Saviour speaks? He has himself explained it in a subsequent discourse to the Jews, where, speaking of "rivers of living water," he says, "This spake he of the Spirit which they that believe on him should receive." (Chap. vii. 39.) Under this image two things are intended, instruction and consolation, both which are of the most satisfying nature. Those who are brought under the teachings of God's Holy Spirit will, in spiritual things, desire no other teacher: those who partake of his consolations, will say to all the riches and pleasures that the world gives (as Job to his friends), "Miserable comforters are ye all, and physicians of no value !" Thus they thirst no more on earth, and in heaven they cannot thirst. "Saviour! subdue our worldly thirst, And we shall drink, and thirst no more," 18 For thou hast had five husbands; and he whom thou now hast is not thy husband in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive that thou art a prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salva tion is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a spirit: and they that [to worship God. worship him must worship him in spirit and in truth. 25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. 26 Jesus saith unto her, I that speak unto thee am he. 27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28 The woman then left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a man, which told me all things that ever I did: is not this the Christ? 30 Then they went out of the city, and came unto him. (K) EXPOSITION. (K) Ver. 16-30. Jesus continues his conversation with the Samaritan woman.— Our Lord having thus gained the attention of this poor Samaritan, is now about to address her conscience. "Go (said he) and call thy husband." On this question, M. Claude judiciously remarks: "Jesus Christ did not speak thus because he was ignorant what sort of a life this woman lived. He knew that, to speak properly, she had no husband. It was a word of trial; for the Lord said this to give her an opportunity of making a free confession, I have no husband. It was a word of kind reproof, for he intended to convince her of the sin in which she lived. It was a word of grace, for the censure tended to the woman's consolation. It was farther a word of wisdom, for our Lord intended to take occasion at this meeting to discover himself to her, and more clearly to convince her, that he had a perfect knowledge of the secrets of her life, as he presently proved, by saying, Thou hast well said, I have no husband; for thou hast had five husbands; and he whom thou now hast is not thine husband.'" (Robinson's Claude, ii. 144.) Thus she stands charged with adultery, which she endeavours artfully to evade by turning the conversation: "Sir," said she, "I perceive that thou art a prophet ;" and then she proposes the question as to the right place for worship, whether in Samaria, or at Jerusalem. Our Lord avoids this now unimportant controversy, and tells her that the hour is fast approaching, when the service of God should not be confined, either to this place or that; but when they who worship God, must "worship him in spirit and in truth." Here two very important points arrest our attention-the object and the nature of religious worship. 1. The object of worship, God, who is a spirit. Metaphysicians know, that matter NOTES. Ver. 19. Is not thy husband.-The late Mr. Madan maintained carnal union to constitute the essence of marriage. He supposed that four of her husbands were deceased, or had been divorced; that she had married a fifth, and deserted him, and now lived with another man. The one she had deserted must, however, still have been her husband, and the other with whom she now cohabited, our Lord says, was not ber husband. See Mon. Rev. Oct. 1780. Ver. 20. Our fathers worshipped in this mountain. -Namely, Gerizim. See Deut. x. 29; xxvii. 12, and Notes. The origin of this schism was as follows:-Manasseh having been expelled the priesthood for marrying the daughter of Sanballat, the Moabite, his father-in-law obtained leave from Alexander the Great to build a temple on Mount Gerizim, which mountain they still continued to reverence, though the temple had been long since destroyed. The people were a mixture of Cuthites, and other Pagan nations, introduced at various times into the province by various conquerors. See 2 Kings xvii. 24, 25. It is certain that the Samaritans were always bitter enemies to the Jews, as well as the Jews to the Samaritans. See Neh. ii. 10, 19; iv. 27, &c. and vi. 1, &c. Ver. 27. With the woman.-Camp. " with A woman." Lightfoot says, it was disreputable for any man of respectability to talk publicly with a woman, |