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t; not enter into the kingdom of God. That which is born of the flesh, is flesh; and that which is born of the spirit, 7 is spirit. Wonder not that I said unto thee, Ye must be 8 born again. The wind bloweth where it will, and thou hearest its sound, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the spi9 rit.” Nicodemus answered and said unto him, “How 10 can these things be P” Jesus answered and said unto him, “Art thou a teacher in Israel, and knowest not these 11 things Verily verily I say unto thee, We speak that which we know, and testify that which we have seen; 12 and yet ye receive not our testimony”. If I have told you earthly thingst, and ye believe not; how will ye be13 lieve, if I tell you heavenly things 2 Now no man hath ascended up to heavent, but he who came down from 14 heaven $, even the Son of man, [who is in heaven|..] And
* Some understand ver. 11. as the remark of the evangelist.
+ “ Earthly things,” i. e. truths plain, intelligible and familiar. “Heavenly things,” i. e. truths remote from common apprehension, opposite to vulgar prejudices, what could not be known but by intercourse with Heaven, or by divine revelation. See Deut. xxx. 12; Rom. x. 6. and the note on ver, 13.
f No man hath ascended up to heaven.] “No man goeth up to heaven," Newcome; who remarks, after bishop Pearce, that the preter is here put for the present, and that again for the future. So that the expression, No man hath ascended up into heaven, means, No man will hereafter ascend. This surely is a forced interpretation. The Polish Socinians interpret the expression of a local ascent of Christ into heaven, whither they suppose him to have been taken at the commencement of his ministry, to receive divine instruction. A much more probable interpretation is that which has been proposed by Raphelius, and adopted by Dr. Doddridge and others, viz. that to ascend into heaven signifies, scrutari, et Dei novisse consilia, to search into and to understand the counsels of God. See Raphelius, Annot. vol. i. praef. Dr. Doddridge says that the phrase of ascending into heaven is plainly used in the sense of searching into the truths of God. Deut. xxx. 12; Rom. x. 6; Prov. xxx. A. Fam. Expos. in loc. See also Cameron and Erasmus upon the text.
§ He who came down from heaven.] This clause is correlative to the preceding. If the former is to be understood of a local ascent, the latter must be interpreted of a local descent. But if the former clause is to be understood figuratively, as Raphelius and Doddridge explain it, the latter ought in all reason to be interpreted figuratively likewise. If “to ascend into heaven,” signifies to become acquainted with the truths of God, “to descend from heaven,” is to bring and to discover those truths to the world. And this text clearly explains the meaning of the phrase, wherever it occurs in this evangelist
| Who is in heaven.] This clause is wanting in some of the best copies. If its authenticity is allowed, it is to be understood of the knowledge which Christ possessed of the Father's will. See John i. 18.
as Moses lifted up the serpent in the desert, so must the Son of man be listed up; that every one who believeth in him may [not perish, but] have everlasting life.” For God hath so loved the world, that he hath given his only" Son, that every one who believeth in him may not perish, but have everlasting life. For God hath not sent his Son into the world, to condemn the world; but that the world through him might be saved. He who believeth in him, shall not be condemned : but he that believeth not, is condemned already, because he hath not believed on the name of the only” Son of God. And this is the condemnation; that light is come into the world, and yet men have loved darkness rather than light: for their deeds were evil: for every one who doeth evil hateth the light, and cometh not to the light, lest his deeds should be discovered. But he who doeth the truth cometh to the light, that his deeds may be made manifest, that they are wrought through faith in God. After these things, Jesus and his disciples came into the land of Judea ; and there he tarried with them, and baptized. And John also was baptizing in Enon, near Salim ; because much water was there; and the people came, and were baptized. For John was not yet cast into prison. Then a question arose between some of John's disciples and a Jewt, about baptizing. And some came to John, and said unto him, “Rabbi Ş, he that was with thee beyond Jordan, to whom thou barest witness, behold, he baptizeth, and all men come to him.” John answered and said, “A man can receive nothing, unless it be given him from heaven. Ye yourselves bear me witness, that I said, ‘ I am not the Christ, but I am sent before his face.” He that hath the bride, is the bridegroom; but the friend of the bridegroom, who standeth and heareth him, rejoiceth greatly, because of the bridegroom's 30 voice. This my joy therefore is complete. He must 31 increase, but I must decrease *. He that cometh from above, is above all : he that is from the earth, is from the earth, and speaketh from the earth : he that cometh from 32 heaven [is above all f; and testifieth what he hath seen 33 and heard; and yet none receiveth his testimony. He that hath received his testimony, hath set his seal to eon34 firm that God is true. For he whom God hath sent, speaketh the words of God: for [God] giveth him not 35 the spirit by measure. The Father loveth the Son, and 36 hath given all things into his hand. He who believeth on the Son, hath everlasting life: and he who disbelieveth the Son, will not see life; but the anger of God abideth on him.” * CH. Iv. When therefore the Lord knew that the Pharisees had heard that he made and baptized more disciples than John; (though Jesus himself baptized not, but his disciples;) he left Judea, and went again into Galilee, Now he must needs go through Samaria. He cometh therefore to a city of Samaria, called Sychar, near to the portion of land which Jacob gave to his son Joseph. Now Jacob's well was there. So Jesus, being wearied with his journey, sat afterward on the well. (It was 7 about the sixth hour.) A woman of Samaria cometh to draw water. Jesus saith unto her, “Give me to drink.” 8 (For his disciples were gone to the city, that they might
* only begotten, N. Gr. + the Jews, R. T. + Gr, cleansing. c. ii. 6. § Master. or, My Master, N.
# Some think that the Baptist’s speech ends here, and that the rest of the chapter contains the remarks of the Evangelist.
+ “If coming from above, or from heaven, meant only receiving a divine commission, then John came from above, or from heaven, as well as Jesus.” Newcome. This remark of the learned primate is perfectly just; accordingly, the Baptist is said to have been sent from God, c. i. 6. and his baptism to have come from heaven, Matt. xxi. 25; Mark Xi. 30; Luke xx. 4. When therefore he speaks of Christ as coining from above, and from heaven, in contradistinction to himself, he can ouly mean to express the great superiority of our Lord's mission, character and powers. Sover. 34, he describes Christ as he whom God had sent, meaning that he was such by way of eminence and distinction from all others, but not intending to discredit his own divine mission, or to insinuate that he did not himself deliver a message from God. See c. i. 9. See Lindsay, Seq. p. 217. and Grotius in loc.
buy food.) Then the Samaritan woman saith unto him, “Why dost thou, being a Jew, ask drink of me, that am a Samaritan 2" (for the Jews have no friendly dealings with the Samaritans.) Jesus answered and said unto her, “If thou knewest the bounty of God, and who he is that saith unto thee, ‘Give me to drink;’ thou wouldest have asked of him, and he would have given thee living water.” The woman saith unto him, “Sir, thou hast no vessel to draw with, and the well is deep: whence then canst thou have that living water P Art thou greater than our father Jacob, who gave us the well, and himself drank of it, and his sons, and his cattle P” Jesus answered and said unto her, “Whosoever drinketh of this water, will thirst again: but whosoever shall drink of the water which I shall give him, will never thirst; but the water which I shall give him will be in him a well of water springing up to everlasting life.” The woman saith unto him, “Sir, give me this water, that I thirst not, nor come hither to draw.” Jesus saith unto her, “ Go, call thine husband, and come hither.” The woman answered and said, “I have no husband.” Jesus saith unto her, “Thou hast rightly said, ‘I have no husband :’ for thou hast had five husbands; and he whom thou now hast, is not thine husband : thou hast spoken this truly.” The woman saith unto him, “Sir, I perceive that thou art a prophet. Our fathers worshiped on this mountain; and ye say, that in Jerusalem is the place where men ought to worship.” Jesus saith unto her, “Woman, believe me, the hour cometh when ye shall worship the Father neither on this mountain nor at Jerusalem. Ye worship what ye know not : we worship what we know : for salvation is from the Jews. But the hour cometh, and now is, when the true worshipers will worship the Father in spirit and in truth: for indeed the Father seeketh such worshipers of him. God is a spirit: and the worshipers of him ought to worship him ~~~~
in spirit and in truth.” The woman saith unto him, “I
him, for the words of the woman who testified, “He
told me all things whatever I did.” When therefore the Samaritans were come unto him, they besought him that he would abide with them : and he abode there two days. And many more believed because of his own words; and said to the woman, “We no longer believe
* So Wakefield. “ that he talked with the woman,” N.