Verse 1. A man of the Pharisees. A Pharisee. See Barnes "Matthew 3:3".
Nicodemus, a ruler of the Jews. One of the Sanhedrim, or great
council of the nation. He is twice mentioned after this as being friendly
to our Saviour; in the first instance as advocating his cause, and
defending him against the unjust suspicion of the Jews John 7:50,
and in the second instance as one who came to aid in embalming his body,
John 19:39. It will be recollected that the design of John
in writing this gospel was to show that Jesus was the Messiah. To do this
he here adduces the testimony of one of the rulers of the Jews, who
early became convinced of it, and who retained the belief of it until the
death of Jesus.
{a} "Nicodemus" John 7:50,51; 19:39
Verse 2. The same came to Jesus. The design of his coming seems to
have been to inquire more fully of Jesus what was the doctrine which he
came to teach. He seems to have been convinced that he was the Messiah,
and desired to be farther instructed in private respecting his
doctrine. It was not usual for a man of rank, power, and riches to come
to inquire of Jesus in this manner; yet we may learn that the most
favourable opportunity for teaching such men the nature of personal
religion is when they are alone. Scarcely any man, of any rank, will
refuse to converse on this subject when addressed respectfully and
tenderly in private. In the midst of their companions, or engaged in
business, they may refuse to listen or may cavil. When alone, they will
hear the voice of entreaty and persuasion, and be willing to converse
on the great subjects of judgment and eternity. Thus Paul says
(Galatians 2:2), "privately to them which are of reputations;"
evincing his consummate prudence, and his profound knowledge of human
nature.
By night. It is not mentioned why he came by night. It might have
been that, being a member of the Sanhedrim, he was engaged all the day;
or it may have been because the Lord Jesus was occupied all the day in
teaching publicly and in working miracles, and that there was no
opportunity for conversing with him as freely as he desired; or it may
have been that he was afraid of the ridicule and contempt of those in
power, and fearful that it might involve him in danger if publicly known;
or it may have been that he was afraid that if it were publicly known
that he was disposed to favour the Lord Jesus, it might provoke more
opposition against him and endanger his life. As no bad motive
is imputed to him, it is most in accordance with Christian charity to
suppose that his motives were such as God would approve, especially as
the Saviour did not reprove him. We should not be disposed to blame men
where Jesus did not, and we should desire to find goodness in every
man rather than be ever on the search for evil motives. 1 Corinthians 13:4-7.
We may learn here,
1st. That our Saviour, though engaged during the day, did not refuse to
converse with an inquiring sinner at night. Ministers of the gospel
at all times should welcome those who are asking the way to life.
2nd. That it is proper for men, even those of elevated rank, to
inquire on the subject of religion. Nothing is so important as
religion, and no temper of mind is more lovely than a disposition to
ask the way to heaven. At all times men should seek the way of
salvation, and especially in times of great religious excitement they
should make inquiry. At Jerusalem, at the time referred to here, there
was great solicitude. Many believed on Jesus. He wrought miracles, and
preached, and many were converted. There was what would now be called
a revival off religion, having all the features of a work of grace.
At such a season it was proper, as it is now, that not only the poor, but
the rich and great, should inquire the path to life.
Rabbi. This was a title of respect conferred on distinguished
Jewish teachers, somewhat in the way that the title doctor of divinity
is now conferred. See Barnes "John 1:38". Our Saviour forbade his
disciples to wear that title (See Barnes "John 1:38"), though it
was proper for him to do it, as being the great Teacher of mankind. It
literally signifies great, and was given by Nicodemus, doubtless,
because Jesus gave distinguished proofs that he came as a teacher from
God.
We know. I know, and those with whom I am connected. Perhaps he was
acquainted with some of the Pharisees who entertained the same opinion
about Jesus that he did, and he came to be more fully confirmed in the
belief.
Come from God. Sent by God. This implies his readiness to hear him,
and his desire to be instructed. He acknowledges the divine mission of
Jesus, and delicately asks him to instruct him in the truth of religion.
When we read the words of Jesus in the Bible, it should be with a belief
that he came from God, and was therefore qualified and authorized to
teach us the way of life.
These miracles. The miracles which he wrought in the temple and at
Jerusalem, John 2:23.
Except God be with him. Except God aid him, and except his
instructions are approved by God. Miracles show that a prophet or
religious teacher comes from God, because God would not work a miracle
in attestation of a falsehood or to give countenance to a false teacher.
If God gives a man power to work a miracle, it is proof that he approves
the teaching of that man, and the miracle is the proof or the credential
that he came from God.
{b} "for no man" John 9:16,33; Acts 2:22
{c} "God be with him" Acts 10:38
Verse 3. Verily, verily. An expression of strong affirmation,
denoting the certainty and the importance of what he was about to
say. Jesus proceeds to state one of the fundamental and indispensable
doctrines of his religion. It may seem remarkable that he should
introduce this subject in this manner; but it should be remembered that
Nicodemus acknowledged that he was a teacher come from God; that he
implied by that his readiness and desire to receive instruction; and
that it is not wonderful, therefore, that Jesus should commence
with one of the fundamental truths of his religion. It is no part of
Christianity to conceal anything. Jesus declared to every man, high
or low, rich or poor, the most humbling truths of the gospel. Nothing was
kept back for fear of offending men of wealth or power; and for them,
as well as the most poor and lowly, it was declared to be indispensable
to experience, as the first thing in religion, a change of heart and of
life.
Except a man. This is a universal form of expression designed to
include all mankind. Of each and every man it is certain that unless
he is born again he cannot see the kingdom of God. It includes, therefore,
men of every character and rank, and nation, moral and immoral, rich and
poor, in office and out of office, old and young, bond and free, the
slave and his master, Jew and Gentile. It is clear that our Saviour
intended to convey to Nicodemus the idea, also, that he must be
born again. It was not sufficient to be a Jew, or to acknowledge him to
be a teacher sent by God--that is, the Messiah; it was necessary, in
addition to this, to experience in his own soul that great change called
the new birth or regeneration.
Be born again. The word translated here again means also
from above, and is so rendered in the margin. It is evident, however,
that Nicodemus understood it not as referring to a birth from above, for
if he had he would not have asked the question in John 3:4. It is
probable that in the language which he used there was not the same
ambiguity that there is in the Greek. The ancient versions all
understood it as meaning again, or the second time. Our natural birth
introduces us to light, is the commencement of life, throws us amid the
works of God, and is the beginning of our existence; but it also
introduces us to a world of sin. We early go astray. All men transgress.
The imagination of the thoughts of the heart is evil from the youth up.
We are conceived in sin and brought forth in iniquity, and there is none
that doeth good, no, not one. The carnal mind is enmity against God, and
by nature we are dead in trespasses and sins, Genesis 8:21; Psalms 14:2,3;
Psalms 51:5; Romans 1:29-32; 3:10-20; 8:7. All sin exposes men to misery here
and hereafter. To escape from sin, to be happy in the world to come, it
is necessary that man should be changed in his principles, his feelings,
and his manner of life. This change, or the beginning of this new life,
is called the new birth, or regeneration. It is so called because
in many respects it has a striking analogy to the natural birth. It is
the beginning of spiritual life. It introduces us to the light of the
gospel. It is the moment when we really begin to live to any purpose. It
is the moment when God reveals himself to us as our reconciled Father,
and we are adopted into his family as his sons. And as every man is a
sinner, it is necessary that each one should experience this change,
or he cannot be happy or saved. This doctrine was not unknown to the Jews,
and was particularly predicted as a doctrine that would be taught in the
times of the Messiah. See Deuteronomy 10:16; Jeremiah 4:4; 31:4,33; Ezekiel 11:19; 36:25
Psalms 51:12. The change in the New Testament is elsewhere called the
new creation (2 Corinthians 5:17; Galatians 6:15), and life from the dead,
or a resurrection, Ephesians 2:1; John 5:21,24.
He cannot see. To see, here, is put evidently for enjoying
---or he cannot be fitted for it and partake of it.
The kingdom of God. Either in this world or in that which is
to come--that is, heaven. See Barnes "Matthew 3:2". The meaning is, that
the kingdom which Jesus was about to set up was so pure and holy that it
was indispensable that every man should experience this change, or he
could not partake of its blessings. This is solemnly declared by the Son
of God by an affirmation equivalent to an oath, and there can be no
possibility, therefore, of entering heaven without experiencing the
change which the Saviour contemplated by the new birth. And it becomes
every man, as in the presence of a holy God before whom he must soon
appear, to ask himself whether he has experienced this change, and if he
has not, to give no rest to his eyes until he has sought the mercy of
God, and implored the aid of his Spirit that his heart may be renewed.
{d} "Except" John 1:13; Galatians 6:15; Ephesians 2:1; Titus 3:5; James 1:18; 1 Peter 1:23
1 John 2:29; 3:9
{1} "born again" or, "from above"
Verse 4. How can a man, &c. It may seem remarkable that Nicodemus
understood the Saviour literally, when the expression to be born
again was in common use among the Jews to denote a change from
Gentilism to Judaism by becoming a proselyte by baptism.
The word with them meant a change from the state of a heathen to that of
a Jew. But they never used it as applicable to a Jew, because they
supposed that by his birth every Jew was entitled to all the privileges
of the people of God. When, therefore, our Saviour used it of a Jew,
when he affirmed its necessity of every man, Nicodemus supposed that
there was an absurdity in the doctrine, or something that surpassed his
comprehension, and he therefore asked whether it was possible that Jesus
could teach so absurd a doctrine--as he could conceive no other sense as
applicable to a Jew--as that he should, when old, enter a second time
into his mother's womb and be born. And we may learn from this--
1st. That prejudice leads men to misunderstand the plainest doctrines of
religion.
2nd. That things which are at first incomprehensible or apparently
absurd, may, when explained, become clear. The doctrine of
regeneration, so difficult to Nicodemus, is plain to a child that is
born of the Spirit.
3rd. Those in high rank in life, and who are learned, are often most
ignorant about the plainest matters of religion. It is often wonderful
that they exhibit so little acquaintance with the most simple subjects
pertaining to the soul, and so much absurdity in their views.
4th. A doctrine is not to be rejected because the rich and the great
do not believe or understand it. The doctrine of regeneration was not
false because Nicodemus did not comprehend it.
Verse 5. Be born of water. By water, here, is evidently signified
baptism. Thus the word is used in Ephesians 5:26; Titus 3:5. Baptism was
practised by the Jews in receiving a Gentile as a proselyte. It was
practised by John among the Jews; and Jesus here says that it is an
ordinance of his religion, and the sign and seal of the renewing
influences of his Spirit. So he said (Mark 16:16), "He that believeth
and is baptized shall be saved." It is clear from these places, and
from the example of the apostles (Acts 2:38,41; 8:12; 13; 36; 38; 9:18
Acts 10:47; 48; 16:15; 33; 18:8; 22:16; Galatians 3:27), that they considered this
ordinance as binding on all who professed to love the Lord Jesus. And
though it cannot be said that none who are not baptized can be saved, yet
Jesus meant, undoubtedly, to be understood as affirming that this was to
be the regular and uniform way of entering into his church; that it was
the appropriate mode of making a profession of religion; and that a man
who neglected this, when the duty was made known to him, neglected a
plain command of God. It is clear, also, that any other command of
God might as well be neglected or violated as this, and that it is the
duty of everyone not only to love the Saviour, but to make an
acknowledgment of that love by being baptized, and by devoting himself
thus to his service. But, lest Nicodemus should suppose that
this was all that was meant, he added that it was necessary that he
should be born of the Spirit also. This was predicted of the Saviour,
that he should baptize with the Holy Ghost and with fire,
Matthew 3:11. By this is clearly intended that the heart must be changed
by the agency of the Holy Spirit; that the love of sin must be abandoned;
that man must repent of crime and turn to God; that he must renounce all
his evil propensities, and give himself to a life of prayer and holiness,
of meekness, purity, and benevolence. This great change is in the
Scripture ascribed uniformly to the Holy Spirit, Titus 3:5; 1 Thessalonians 1:6
\\Ro 5:5 1Pe 1:22\\.
Cannot enter into. This is the way, the appropriate way, of entering
into the kingdom of the Messiah here and hereafter. He cannot enter into
the true church here, or into heaven in the world to come, except in
connection with a change of heart, and by the proper expression of that
change in the ordinances appointed by the Saviour.
{e} "water" Mark 16:16; Acts 2:38
{f} "of the Spirit" Romans 8:2; 1 Corinthians 2:12
Verse 6. That which is born of the flesh. To show the necessity of
this change, the Saviour directs the attention of Nicodemus to the
natural condition of man. By that which is born of the flesh he
evidently intends man as he is by nature, in the circumstances of his
natural birth. Perhaps, also, he alludes to the question asked by
Nicodemus, whether a man could be born when he was old? Jesus tells
him that if this could be, it would not answer any valuable purpose;
he would still have the same propensities and passions. Another
change was therefore indispensable.
Is flesh. Partakes of the nature of the parent. Comp. Genesis 5:3.
As the parents are corrupt and sinful, so will be their descendants.
See Job 14:4. And as the parents are wholly corrupt by nature,
so their children will be the same. The word flesh here is used as
meaning corrupt, defiled, sinful. The flesh in the Scriptures is often
used to denote the sinful propensities and passions of our nature, as
those propensities are supposed to have their seat in the animal nature.
"The works of the flesh are manifest, which are these:
adultery, fornication, uncleanness, lasciviousness," &c.,
Galatians 5:19,20. See also Ephesians 2:3; 1 Peter 3:21; 2:18; 1 John 2:16; Revelation 8:5
Is born of the Spirit. Of the Spirit of God, or by the agency of the
Holy Ghost.
Is spirit. Is spiritual, like the spirit, that is, holy, pure. Here
we learn,
1st. That all men are by nature sinful.
2nd. That none are renewed but by the Spirit of God. If man did the work
himself, it would be still carnal and impure.
3rd. That the effect of the new birth is to make men holy. And,
4th. That no man can have evidence that he is born again who is not holy,
and just in proportion as he becomes pure in his life will be the
evidence that he is born of the Spirit.
{g} "That which is born of the Spirit" 1 Corinthians 15:47-49; 2 Corinthians 5:17
Verse 7. Marvel not. Wonder not. It is possible that Nicodemus in some
way still expressed a doubt of the doctrine, and Jesus took occasion in
a very striking manner to illustrate it.
{2} "born again" or, "from above"
Verse 8. The wind bloweth, &c. Nicodemus had objected to the doctrine
because he did not understand how it could be. Jesus shows him that
he ought not to reject it on that account, for he constantly believed
things quite as difficult. It might appear incomprehensible, but it
was to be judged of by its effects. As in this case of the wind, the
effects were seen, the sound was heard, important changes were
produced by it, trees and clouds were moved, yet the wind is not seen,
nor do we know whence it comes, nor by what laws it is governed; so it
is with the operations of the Spirit. We see the changes produced, Men
just now sinful become holy; the thoughtless become serious; the
licentious become pure; the vicious, moral; the moral, religious; the
prayerless, prayerful; the rebellious and obstinate, meek, and mild,
and gentle. When we see such changes, we ought no more to doubt that
they are produced by some cause--by some mighty agent, than when we
see the trees moved, or the waters of the ocean piled on heaps, or feel
the cooling effects of a summer's breeze. In those cases we attribute
it to the wind, though we see it not, and though we do not understand
its operations. We may learn, hence,
1st. That the proper evidence of conversion is the effect on the life.
2nd. That we are not too curiously to search for the cause or
manner of the change.
3rd. That God has power over the most hardened sinner to change him, as
he has power over the loftiest oak, to bring it down by a sweeping
blast.
4th. That there may be great variety in the modes of the operation
of the Spirit. As the wind sometimes sweeps with a tempest, and prostrates
all before it, and sometimes breathes upon us in a mild evening zephyr,
so it is with the operations of the Spirit. The sinner sometimes trembles
and is prostrate before the truth, and sometimes is sweetly and gently
drawn to the cross of Jesus.
Where it listeth. Where it wills or pleases. So is every one,
&c. Every one that is born of the Spirit is, in some respects, like the
effects of the wind. You see it not, you cannot discern its laws, but
you see its effects, and you know therefore that it does exist and
operate. Nicodemus's objection was, that he could not see this change,
or perceive how it could be. Jesus tells him that he should not
reject a doctrine merely because he could not understand it. Neither
could the wind be seen, but its effects were well known, and no one
doubted the existence or the power of the agent. Comp. Ecclesiastes 11:5.
{h} "so is every one" 1 Corinthians 2:11
Verse 9. How can these things be? Nicodemus was still unwilling to
admit the doctrine unless he understood it; and we have here an
instance of a man of rank stumbling at one of the plainest doctrines of
religion, and unwilling to admit a truth because he could not
understand how it could be, when he daily admitted the truth of facts
in other things which he could as little comprehend. And we may learn,
1st. That men will often admit facts on other subjects, and be greatly
perplexed by similar facts in religion.
2nd. That no small part of men's difficulties are because they cannot
understand how or why a thing is.
3rd. That men of rank and learning are as likely to be perplexed by
these things as those in the obscurest and humblest walks of life.
4th. That this is one reason why such men, particularly, so often
reject the truths of the gospel. And,
5th. That this is a very unwise treatment of truth, and a way which
they do not apply to other things. If the wind cools and refreshes me
in summer--if it prostrates the oak or lashes the sea into foam--if
it destroys my house or my grain, it matters little how it does this;
and so of the Spirit. If it renews my heart, humbles my pride, subdues
my sin, and comforts my soul, it is a matter of little importance how
it does all this. Sufficient for me is it to know that it is done, and
to taste the blessings which flow from the renewing and sanctifying
grace of God.
Verse 10. A master of Israel. A teacher of Israel; the same word
that in the second verse is translated teacher. As such a
teacher he ought to have understood this doctrine. It was not
new, but was clearly taught in the Old Testament. See particularly
Psalms 51:10; 16; 17; Ezekiel 11:19; 36:26. It may seem surprising that a man
whose business it was to teach the people should be a stranger to so
plain and important a doctrine; but when worldly-minded men are placed
in offices of religion--when they seek those offices for the sake of
ease or reputation, it is no wonder that they are strangers to the plain
truths of the Bible; and there have been many, and there are still, who
are in the ministry itself, to whom the plainest doctrines of the gospel
are obscure. No man can understand the Bible fully unless he is a humble
Christian, and the easiest way to comprehend the truths of religion is
to give the heart to God and live to his glory. A child thus may have
more real knowledge of the way of salvation than many who are pretended
masters and teachers of Israel, John 7:17; Matthew 11:25; Psalms 8:2 compared
with Matthew 21:16.
Of Israel. Of the Jews; of the Jewish nation.
Verse 11. We speak. Jesus here speaks in the plural number, including
himself and those engaged with him in preaching the gospel. Nicodemus
had said (John 3:2), "We know that thou art," &c., including himself
and those with whom he acted. Jesus in reply said, We, who are engaged
in spreading the new doctrines about which you have come to inquire,
speak what we know. We do not deliver doctrines which we do not
practically understand. This is a positive affirmation of Jesus,
which he had a right to make about his new doctrine. He knew its
truth, and those who came into his kingdom knew it also. We learn
here,
1st. That the Pharisees taught doctrines which they did not practically
understand. They taught much truth (Matthew 23:2), but they were
deplorably ignorant of the plainest matters in their practical
application.
2nd. Every minister of the gospel ought to be able to appeal to his own
experience, and to say that he knows the truth which he is communicating
to others.
3rd. Every Sunday-school teacher should be able to say, "I know what
I am communicating; I have experienced what is meant by the new birth,
and the love of God, and the religion which I am teaching."
Testify. Bear witness to.
That we have seen. Jesus had seen by his omniscient eye all the
operations of the Spirit on the hearts of men. His ministers have seen
its effects as we see the effects of the wind, and, having seen men
changed from sin to holiness, they are qualified to bear witness to the
truth and reality of the change. Every successful minister of the gospel
thus becomes a witness of the saving power of the gospel.
Ye receive not. Ye Pharisees. Though we give evidence of the truth
of the new religion; though miracles axe wrought, and proof is given
that this doctrine came from heaven, yet you reject it.
Our witness. Our testimony. The evidence which is furnished
by miracles and by the saving power of the gospel. Men reject
revelation though it is attested by the strongest evidence, and though
it is constantly producing the most desirable changes in the hearts and
lives of men.
{i} "We speak that we do know" 1 John 1:1-8.
Verse 12. If I have told you earthly things. Things which occur on
earth. Not sensual or worldly things, for Jesus had said nothing
of these; but he had told him of operations of the Spirit which had
occurred on earth, whose effects were visible, and which
might be, therefore, believed. These were the plainest and most
obvious of the doctrines of religion.
How shall ye believe. How will you believe. Is there any
probability that you will understand them?
Heavenly things. Things pertaining to the government of God and his
doings in the heavens; things which are removed from human view, and
which cannot be subjected to human sight; the more profound and
inscrutable things pertaining to the redemption of men. Learn hence,
1st. The height and depth of the doctrines of religion. There is much
that we cannot yet understand.
2nd. The feebleness of our understandings and the corruptions of our
hearts are the real causes why doctrines of religion are so little
understood by us.
3rd. There is before us a vast eternity, and there are profound wonders
of God's government, to be the study of the righteous, and to be seen
and admired by them for ever and ever.
Verse 13. And no man hath ascended into heaven. No man, therefore, is
qualified to speak of heavenly things, John 3:12. To speak of those
things requires intimate acquaintance with them--demands that we
have seen them; and as no one has ascended into heaven and returned, so
no one is qualified to speak of them but He who came down from heaven.
This does not mean that no one had gone to heaven or had been saved,
for Enoch and Elijah had been borne there (Genesis 5:24; comp.
Hebrews 11:5; 2 Kings 2:11), and Abraham, Isaac, and Jacob, and others were
there; but it means that no one had ascended and returned, so as to
be qualified to speak of the things there.
But he that came down, &c. The Lord Jesus. He is represented as
coming down, because, being equal with God, he took upon himself our
nature, John 1:14; Philippians 2:6,7. He is represented as sent by the
Father, John 3:17; 34; Galatians 4:4; 1 John 4:9; 10.
The Son of man. Called thus from his being a man; from his
interest in man; and as expressive of his regard for man. It is a
favourite title which the Lord Jesus gives to himself.
Which is in heaven. This is a very remarkable expression. Jesus,
the Son of man, was then bodily on earth conversing with Nicodemus; yet
he declares that he is at the same time in heaven. This can be
understood only as referring to the fact that he had two natures--that
his divine nature was in heaven, and his human nature on earth.
Our Saviour is frequently spoken of in this manner. Comp. John 6:62;
John 6:62; 17:5; 2 Corinthians 8:9. As Jesus was in heaven--as his proper
abode was there--he was fitted to speak of heavenly things, and to
declare the will of God to man. And we may learn,
1st. That the truth about the deep things of God is not to be learned
of men. No one has ascended to heaven and returned to tell us what is
there; and no infidel, no mere man, no prophet, is qualified of
himself to speak of them.
2nd. That all the light which we are to expect on those subjects is to
be sought in the Scriptures. It is only Jesus and his inspired apostles
and evangelists that can speak of those things.
3rd. It is not wonderful that some things in the Scriptures are
mysterious. They are about things which we have not seen, and we must
receive them on the testimony of one who has seen them.
4th. The Lord Jesus is divine. He was in heaven while on earth. He had,
therefore, a nature far above the human, and is equal with the Father,
John 1:1.
Verse 14. And as Moses. Jesus proceeds in this and the following
verses to state the reason why he came into the world; and, in order to
this, he illustrates his design, and the efficacy of his coming, by a
reference to the case of the brazen serpent, recorded in Numbers 21:8,9.
The people were bitten by flying fiery serpents. There was no cure for
the bite. Moses was directed to make an image of the serpent, and
place it in sight of the people, that they might look on it and be healed.
There is no evidence that this was intended to be a type of the
Messiah, but it is used by Jesus as strikingly illustrating his work.
Men are sinners. There is no cure by human means for the maladies of the
soul; and as the people who were bitten might look on the image of the
serpent and be healed, so may sinners look to the Saviour and be cured
of the moral maladies of our nature.
Lifted up. Erected on a pole. Placed on high, so that it might be
seen by the people.
The serpent. The image of a serpent made of brass.
In the wilderness. Near the land of Edom. In the desert and desolate
country to the south of Mount Hor, Numbers 21:4.
Even so. In a similar manner and with a similar design. He here
refers, doubtless, to his own death. Comp. John 12:32; 8:28. The
points of resemblance between his being lifted up and that of the brazen
serpent seem to be these:
1st. In each case those who are to/be benefited can be aided in no
other way. The bite of the serpent was deadly, and could be healed only
by looking on the brazen serpent; and sin is deadly in its nature, and
can be removed only by looking on the cross.
2nd. The mode of their being lifted up. The brazen serpent was in the
sight of the people, So Jesus was exalted from the earth--raised on a
tree or cross.
3rd. The design was similar. The one was to save the life, the other
the soul; the one to save from temporal, the other from eternal death.
4th. The manner of the cure was similar. The people of Israel were to
look on the serpent and be healed, and so sinners are to look on the
Lord Jesus that they may be saved.
Must. It is proper; necessary; indispensable, if men are saved. Comp.
Luke 24:26; 22:42.
The Son of man. The Messiah.
{l} "as Moses" Numbers 21:9
Verse 15. That whosoever. This shows the fulness and freeness of the
gospel. All may come and be saved.
Believeth in him. Whosoever puts confidence in him as able and
willing to save. All who feel that they are sinners, that they have no
righteousness of their own, and are willing to look to him as their only
Saviour.
Should not perish. They are in danger, by nature, of perishing--that
is, of sinking down to the pains of hell; of "being punished with
everlasting destruction from the presence of the Lord and from the
glory of his power," 2 Thessalonians 1:9. All who believe on Jesus shall be
saved from this condemnation and be raised up to eternal life. And from
this we learn,
1st. That there is salvation in no other.
2nd. That salvation is here full and free for all who will come.
3rd. That it is easy. What was more easy for a poor, wounded, dying
Israelite, bitten by a poisonous serpent, than to look up
to a brazen serpent? So with the poor, lost, dying sinner. And what more
foolish than for such a wounded, dying man to refuse to look on a
remedy so easy and effectual? So nothing is more foolish than for a lost
and dying sinner to refuse to look on God's only Son, exalted on a
cross to die for the sins of men, and able to save to the uttermost all
who come to God by him.
{m} "That whosoever" John 3:36; Hebrews 7:25
Verse 16. For God so loved. This does not mean that God approved
the conduct of men, but that he had benevolent feelings toward them,
or was earnestly desirous of their happiness. God hates wickedness,
but he still desires the happiness of those who are sinful.
He hates the sin, but loves the sinner. A parent may love his child
and desire his welfare, and yet be strongly opposed to the conduct of
that child. When we approve the conduct of another, this is the love
of complacency; when we desire simply their happiness, this is
the love of benevolence.
The world. All mankind. It does not mean any particular part of
the world, but man as man--the race that had rebelled and that
deserved to die. See John 6:33; 17:21. His love for the world, or for
all mankind, in giving his Son, was shown by these circumstances:
1st. All the world was in ruin, and exposed to the wrath of God.
2nd. All men were in a hopeless condition.
3rd. God gave his Son. Man had no claim on him; it was a gift--an
undeserved gift.
4th. He gave him up to extreme sufferings, even the bitter pains of
death on the cross.
5th. It was for all the world. He tasted "death for every man,"
Hebrews 2:9. He "died for all," 2 Corinthians 5:15. "He is the propitiation
for the sins of the whole world," 1 John 2:2.
That he gave. It was a free and unmerited gift. Man had no claim;
and when there was no eye to pity or arm to save, it pleased God to give
his Son into the hands of men to die in their stead, Galatians 1:4;
Romans 8:32; Luke 22:19. It was the mere movement of love; the expression
of eternal compassion, and of a desire that sinners should not perish
forever.
His only-begotten Son. See Barnes "John 1:14". This is the
highest expression of love of which we can conceive. A parent who
should give up his only son to die for others who are guilty--if this
could or might be done--would show higher love than could be manifested
in any other way. So it shows the depth of the love of God, that he was
willing to give his only Son into the hands of sinful men that he might
be slain, and thus redeem them from eternal sorrow.
{n} "For God" 1 John 4:9
Verse 17. To condemn the world. Not to judge, or pronounce
sentence on mankind. God might justly have sent him for this. Man
deserved condemnation, and it would have been right to have pronounced
it; but God was willing that there should be an offer of pardon, and the
sentence of condemnation was delayed. But, although Jesus did not come
then to condemn mankind, yet the time is coming when he will return
to judge the living and the dead, Acts 17:31; 2 Corinthians 5:10; Matthew 25:31-46.
{o} "For God" Luke 9:56
Verse 18. He that believeth. He that has confidence in him; that
relies on him; that trusts to his merits and promises for salvation. To
believe on him is to feel and act according to truth--that is,
to go as lost sinners, and act toward him as a Saviour from sins;
relying on him, and looking to him only for salvation.
See Barnes "Mark 16:16".
Is not condemned. God pardons sin, and delivers us from deserved
punishment, because we believe on him. Jesus died in our stead; he
suffered for us, and by his sufferings our sins are expiated, and it is
consistent for God to forgive. When a sinner, therefore, believes on
Jesus, he trusts in him as having died in his place, and God having
accepted the offering which Christ made in our stead, as being an
equivalent for our sufferings in hell, there is now no farther
condemnation, Romans 8:1.
He that believeth not. All who do not believe, whether the gospel
has come to them or not. All men by nature.
Is condemned already. By conscience, by law, and in the judgment of
God. God disapproves of their character, and this feeling of
disapprobation, and the expression of it, is the condemnation. There is
no condemnation so terrible as this--that God disapproves our conduct,
and that he will express his disapprobation. He will judge according
to truth, and woe to that man whose conduct God cannot approve.
Because. This word does not imply that the ground or reason
of their condemnation is that they have not believed, or that they are
condemned because they do not believe on him, for there are millions
of sinners who have never heard of him; but the meaning is this: There
is but one way by which men can be freed from condemnation. All men
without the gospel are condemned. They who do not believe are still
under this condemnation, not having embraced the only way by which
they can be delivered from it. The verse may be thus paraphrased:
"All men are by nature condemned. There is but one way of
being delivered from this state--by believing on the Son
of God. They who do not believe or remain in that state
are still condemned, FOR they have not embraced the only
way in which they can be freed from it."
Nevertheless, those to whom the gospel comes greatly heighten their guilt
and condemnation by rejecting the offers of mercy, and trampling under
foot the blood of the Son of God, Luke 12:47; Matthew 11:23; Hebrews 10:29
Proverbs 1:24-30. And there are thousands going to eternity under
this double condemnation--
1st. For positive, open sin; and,
2nd. For rejecting God's mercy, and despising the gospel of his Son. This
it is which will make the doom of sinners in Christian lands so terrible.
{p} "He that believeth" John 6:40,47
Verse 19. This is the condemnation. This is the cause of
condemnation; or this is the reason why men are punished.
That light is come. Light often denotes instruction, teaching,
doctrine, as that by which we see clearly the path of duty. All the
instruction that God gives us by conscience, reason, or revelation
may thus be called light; but this word is used peculiarly to denote
the Messiah or the Christ, who is often spoken of as the light.
See Isaiah 60:1; 9:2. Compare Matthew 4:16; also
See Barnes "John 1:4". It was doubtless this light to which Jesus had
particular reference here.
Men loved darkness. Darkness is the emblem of ignorance, iniquity,
error, superstition--whatever is opposite to truth and piety. Men are
said to love darkness more than they do light when they are better
pleased with error than truth, with sin than holiness, with Belial than
Christ.
Because their deeds are evil. Men who commit crime commonly choose
to do it in the night, so as to escape detection. So men who are wicked
prefer false doctrine and error to the truth. Thus the Pharisees cloaked
their crimes under the errors of their system; and, amid their false
doctrines and superstitions, they attempted to convince others that they
had great zeal for God.
Deeds. Works; actions.
{q} "light is come into the world" John 1:4,9-11
Verse 20. That doeth evil. Every wicked man.
Hateth the light. This is true of all wicked men. They choose to
practise their deeds of wickedness in darkness. They are afraid of the
light, because they could be easily detected. Hence most crimes are
committed in the night. So with the sinner against God. He hates the
gospel, for it condemns his conduct, and his conscience would trouble him
if it were enlightened.
His deeds should be reproved. To reprove here means not only to
detect or make manifest, but also includes the idea of condemnation
when his deeds are detected. The gospel would make his wickedness
manifest, and his conscience would condemn him. We learn from this
verse,
1st. That one design of the gospel is to reprove men. It convicts them
of sin in order that it may afford consolation.
2nd. That men by nature hate the gospel. No man who is a sinner loves
it; and no man by nature is disposed to come to it, any more than an
adulterer or thief is disposed to come to the daylight, and do his deeds
of wickedness there.
3rd. The reason why the gospel is hated is that men are sinners.
"Christ is hated because sin is loved."
4th. The sinner must be convicted or convinced of sin. If it be not in
this world, it will be in the next. There is no escape for him; and the
only way to avoid condemnation in the world to come is to come humbly
and acknowledge sin here, and seek for pardon.
{r} "neither cometh to the light" Job 24:23,17; Proverbs 4:18,19
{3} "reproved" or, "discovered"
Verse 21. He that doeth truth. He who does right, or he that obeys
the truth. Truth here is opposed to error and to evil. The sinner
acts from falsehood and error. The good man acts according to truth. The
sinner believes a lie that God will not punish, or that there is no
God, or that there is no eternity and no hell. The Christian believes
all these, and acts as if they were true. This is the difference
between a Christian and a sinner.
Cometh to the light. Loves the truth, and seeks it more and more.
By prayer and searching the Scriptures he endeavours to as certain
the truth, and yield his mind to it.
May be made manifest. May be made clear or plain; or that it may be
made plain that his deeds are wrought in God. He searches for truth and
light that he may have evidence that his actions are right.
Wrought in God. That they are performed according to the will of
God, or perhaps by the assistance of God, and are such as God will
approve. The actions of good men are performed by the influence and aid
of God, Philippians 2:12. Of course, if they are performed by his aid, they
are such as he will approve. Here is presented the character of a good
man and a sincere Christian. We learn respecting that character,
1st. He does truth. He loves it, seeks it, follows it.
2nd. He comes to the light. He does not attempt to deceive himself or
others.
3rd. He is willing to know himself, and aims to do it. He desires to
know the true state of his heart before God.
4th. An especial object of his efforts is that his deeds may be wrought
in God. He desires to be a good man; to receive continual aid from God,
and to perform such actions as he will approve. This is the close of
our Lord's discourse with Nicodemus--a discourse condensing the
gospel, giving the most striking exhibition and illustration of truth,
and representing especially the fundamental doctrine of regeneration
and the evidence of the change. It is clear that the Saviour regarded
this as lying at the foundation of religion. Without it we cannot
possibly be saved. And now it becomes every reader, as in the presence
of God, and in view of the judgment-seat of Christ, solemnly to ask
himself whether he has experienced this change? whether he knows by
experience what it is to be born of that Spirit? If he does he will be
saved. If not, he is in the gall of bitterness and in the bond of
iniquity, and should give no sleep to his eyes till he has made his
peace with God.
{s} "doeth truth" 1 John 1:6
{t} "they are wrought" 3 John 1:11
Verse 22. Land of Judea. The region round about Jerusalem.
And baptized. Jesus did not himself administer the ordinance of
baptism, but his disciples did it by his direction and authority,
John 4:2.
{u} "and baptized" John 4:2
Verse 23. In Enon. The word Enon, or AEnon, means a
fountain, and was doubtless given to this place because of the
fountains there. On the situation of the place nothing certain has been
determined. Eusebius places it 8 Roman miles south of Scythopolis or
Bethshen, and 53 north-east of Jerusalem.
Near to Salim. It would seem from this that Salim was better known
then than Enon, but nothing can be determined now respecting its site.
These places are believed to have been on the west side of the Jordan.
Because there was much water there. John's preaching attracted great
multitudes. It appears that they remained with him probably many days.
In many parts of that country, particularly in the hilly region near
where John preached, it was difficult to find water to accommodate
the necessities of the people, and perhaps, also, of the camels with
which those from a distance would come. To meet their necessities, as
well as for the purpose of baptizing, he selected a spot that was
well watered, probably, with springs and rivulets. Whether the ordinance
of baptism was performed by immersion or in any other mode, the
selection of a place well watered was proper and necessary. The mention
of the fact that there was much water there, and that John selected
that as a convenient place to perform his office as a baptizer, proves
nothing in regard to the mode in which the ordinance was administered,
since he would naturally select such a place, whatever was the mode.
Where numbers of people came together to remain any time, it is
necessary to select such a place, whatever their employment. An
encampment of soldiers is made on the same principles, and in every
camp-meeting that I have ever seen, a place is selected where there is a
good supply of water, though not one person should be immersed during
the whole services. As all the facts in the case are fully met by the
supposition that John might have baptized in some other way besides
immersion, and as it is easy to conceive another reason that is
sufficient to account for the fact that such a place was selected,
this passage certainly should not be adduced to prove that he
performed baptism only in that manner.
{v} "Salim" 1 Samuel 9:4
{w} "and they came there" Matthew 3:5,6
Verse 24. For John was not yet cast into prison. See Luke 3:20.
The mention of this shows that John was not imprisoned till some time
after our Lord entered on his ministry. The design of John was to
call men to repentance, and to prepare them for the Messiah, and this
he continued to do after our Saviour commenced his work. It shows
that a minister of religion should be industrious to the day of his
death. John still toiled in his work not the less because the
Messiah had come. So ministers should not labour less when Christ
appears by his Spirit, and takes the work into his own hands, and turns
many to himself.
{x} "For John was" Matthew 14:3
Verse 25. A question. Rather a controversy --a dispute.
John's disciples. Those who had been baptized by him, and who
attached great efficacy and importance to the teaching of their
master. Comp. See Barnes "Acts 19:1", also Acts 19:2-5.
And the Jews. Many manuscripts, some of the fathers, and the
ancient Syriac version, read this in the singular number-- "with a
Jew," one who, it is commonly supposed, had been baptized by the
disciples of Jesus.
About purifying. What the precise subject of this dispute was we
do not know. From what follows, it would seem probable that it was
about the comparative value and efficacy of the baptism performed by
John and by the disciples of Jesus. The word purifying may be
applied to baptism, as it was an emblem of repentance and purity, and was
thus used by the Jews, by John, and by Jesus. About this subject it
seems that a dispute arose, and was carried to such a length that
complaint was made to John. From this we may learn,
1st. That even in the time of Jesus, when the gospel began to be
preached, there was witnessed--what has been ever since --unhappy
disputings on the subject of religion. Even young converts may, by
overheated zeal and ignorance, fall into angry discussion.
2nd. That such discussions are commonly about some unimportant matter of
religion--something which they may not yet be qualified to understand,
and which does not materially affect them if they could.
3rd. That such disputes are often connected with a spirit of proselytism--
with boasting of the superior excellence of the sect with which we
are connected, or in connection with whom we have been converted,
and often with a desire to persuade others to join with us.
4th. That such a spirit is eminently improper on such occasions. Love
should characterize the feelings of young converts; a disposition to
inquire and not to dispute; a willingness that all should follow
the dictates of their own consciences, and not a desire to
proselyte them to our way of thinking or to our church. It may
be added that there is scarcely anything which so certainly and
effectually arrests a revival of religion as such a disposition to
dispute, and to make proselytes to particular modes of faith, and of
administering the ordinances of the gospel.
Verse 26. Came unto John. Came to him with their complaint; envious
and jealous at the success of Jesus, and evidently irritated from the
discussion, as if their master was about to lose his popularity.
Rabbi. Master. See Barnes "Matthew 23:7". Acknowledging him as their
master and teacher.
That was with thee. Who was baptized by thee.
Thou barest witness. See John 1:29-35.
All men come to him. This was the source of their difficulty. It
was that Jesus was gaining popularity; that the people flocked to him;
that they feared that John would be forsaken, and his followers be
diminished in numbers and influence. Thus many love their sect more
than they do Christ, and would be more rejoiced that a man became a
Presbyterian, a Methodist, a Baptist, than that he became a sincere
and humble Christian. This is not the spirit of the gospel. True piety
teaches us to rejoice that sinners turn to Christ and become holy,
whether they follow us or not. See Mark 9:38,39. Let Jesus be
exalted, and let men turn to him, is the language of religion, whatever
denomination they may feel it their duty to follow.
{y} "to whom thou barest witness" John 1:7,15
{z} "all men come to him" Psalms 65:2; Isaiah 45:23
Verse 27. John answered, &c. John did not enter into their feelings
or sympathize with their love of party. He came to honour Jesus, not to
build up a sect. He rejoiced at the success of the Messiah, and
began to teach them to rejoice in it also.
A man can receive nothing, &c. All success is from heaven. All my
success was from God. All the success of Jesus is from God. As success
comes from the same source, we ought not to be envious. It is
designed to answer the same end, and, by whomsoever accomplished, the
hand of God is in it, and we should rejoice. If Jesus and his disciples
are successful, if all men flee to him, it is proof that God favours
him, and you should rejoice.
{a} "A man" 1 Corinthians 2:12-14; 4:7; Hebrews 5:4; James 1:17
{4} "receive nothing" or, "take unto himself"
Verse 28. Bear me witness. You remember that at first I told you I
was not the Messiah. As he had been witness to Jesus--as he came for
no other end but to point him out to the Jews, they ought not to
suppose that he was his superior. It was but reasonable to expect
that Christ himself would be more successful than his forerunner. "I
came, not to form a separate party, a peculiar sect, but to prepare
the way that he might be more successful, and that the people might
be ready for his coming, and that he might have the success which he has
actually met with. You should rejoice, therefore, at that success, and
not enter it, for his success is the best proof of the greatness of
my word, and of its success also."
{b} "I am not the Christ" John 1:20,27
{c} "I am sent before him" Luke 1:17
Verse 29. He that hath the bride, &c. This is an illustration drawn
from marriage. The bride belongs to her husband. So the church, the
bride of the Messiah, belongs to him. It is to be expected,
therefore,
and desired, that the people should flock to him.
But the friend of the bridegroom. He whose office it is to attend
him on the marriage occasion. This was commonly the nearest friend,
and was a high honour.
Rejoiceth greatly. Esteems himself highly honoured by the proof
of friendship.
The bridegroom's voice. His commands, requests, or conversation.
This is my joy, &c.
"I sustain to the Messiah the relation which a
groomsman does to the groom. The chief honour and
the chief joy is not mine, but his. It is to be
expected, therefore, that the people will come to
him, and that his success will be great."
The relation of Christ to the church is often compared with the marriage
relation, denoting the tenderness of the union, and his great love
for his people. Comp. Isaiah 62:5; Revelation 21:2,9; 22:17; Ephesians 5:26,27,32
2 Corinthians 11:2.
{d} "bride" Song of Solomon 4:8-12; Jeremiah 2:2; Ezekiel 16:8; Hosea 2:19,20; Matthew 22:2
2 Corinthians 11:2; Ephesians 5:25,27; Revelation 21:9
{e} "friend of the bridegroom" John 6:33; 8:23; Ephesians 1:20,21
Verse 30. He must increase. His authority and influence among the
people must grow. His doctrine shall continue to spread till it
extends through all the earth.
I must decrease.
"The purpose of my ministry is to point men to him.
When that is done my work is done. I came not to
form a party of my own, nor to set up a religion
of my own; and my teaching must cease when he is
fully established, as the light of the morning
star fades away and is lost in the beams of the
rising sun."
This evinced John's humility and willingness to be esteemed as nothing
if he could honour Christ. It shows us, also, that it is sufficient
honour for man if he may be permitted to point sinners to the Lord Jesus
Christ. No work is so honourable and joyful as the ministry of the gospel;
none are so highly honoured as those who are permitted to stand near the
Son of God, to hear his voice, and to lead perishing men to his cross.
Comp. Daniel 12:3.
Verse 31. He that cometh from above. The Messiah, represented as coming
down from heaven. See John 3:13; 6:33; 8:23. It has been doubted whether
the remainder of this chapter contains the words of John the Baptist
or of the evangelist. The former is the more probable opinion, but
it is difficult to decide it, and it is of very little consequence.
Is above all. In nature, rank, and authority. Is superior to all
prophets (Hebrews 1:1,2); to all angels (Hebrews 1:4-14),
and is over all the universe as its sovereign Lord, Revelation 9:5;
Ephesians 1:21; 22; Colossians 1:15-19; 1 Corinthians 15:25.
He that is of the earth. He who has no higher nature than the human
nature. The prophets, apostles, and John were men like others, born in
the same way, and sinking, like others, to the dust. See Acts 14:15.
Jesus had a nature superior to man, and ought, therefore, to be exalted
above all.
Is earthly. Is human. Is inferior to him who comes from heaven.
Partakes of his origin, which is inferior and corrupt.
Speaketh of the earth. His teaching is inferior to that of him who
comes from heaven. It is comparatively obscure and imperfect, not full
and clear, like the teaching of him who is from above. This was the case
with all the prophets, and even with John the Baptist, as compared with
the teaching of Christ.
Verse 32. And what he hath seen, &c. See John 3:11.
No man receiveth his testimony. The words no man are here to be
under stood in the sense of few. Though his doctrine is pure, plain,
sublime, yet few, comparatively, received it in faith. Though multitudes
came to him, drawn by various motives (John 6:26), yet few became
his real disciples, Matthew 26:56; 7:22.
His testimony. His doctrine. The truth to which he bears
witness as having seen and known it, John 3:11. Often many
persons appear for a time to become the followers of Christ, who in
the end are seen to have known nothing of religion, Matthew 13:6;
Luke 8:13.
{h} "no man" John 1:11
Verse 33. He that hath received his testimony. Hath received and
fully believed his doctrine. Hath yielded his heart to its influence.
Hath set to his seal. To seal an instrument is to make it sure; to
acknowledge it as ours; to pledge our veracity that it is true and
binding, as when a man seals a bond, a deed, or a will. Believing a
doctrine, therefore, in the heart, is expressed by sealing it, or by
believing it we express our firm conviction that it is true, and that
God who has spoken it is true. We vouch for the veracity of God, and
assume as our own the proposition that it is the truth of God.
God is true. Is faithful; is the author of the system of
doctrines, and will fulfil all that he has promised. We learn here,
1st. That to be a true believer is something more than to hold a
mere speculative belief of the truth.
2nd. That to be a believer is to pledge ourselves for the truth, to
seal it as our own, to adopt it, to choose it, and solemnly assent to
it, as a man does in regard to an instrument of writing that is to
convey his property, or that is to dispose of it when he dies.
3rd. Every Christian is a witness for God, and it is his business to
show by his life that he believes that God is true to his threatenings
and to his promises. \\Barnes "Is 43:10"\\.
4th. It is a solemn act to become a Christian. It is a surrender of
all to God, or giving away body, soul, and spirit to him, with a belief
that he is true, and alone is able to save.
5th. The man that does not do this-- that is not willing to pledge his
belief that God is true, sets to his seal that God is a liar and
unworthy of confidence, 1 John 5:10.
{i} "set to his seal" 1 John 5:10
Verse 34. Whom God hath sent. The Messiah.
Speaketh the words of God. The truth, or commands of God.
For God giveth not the Spirit. The Spirit of God. Though Jesus was
God as well as man, yet, as Mediator, God anointed him, or endowed him
with the influences of his Spirit, so as to be completely qualified for
his great work.
By measure. Not in a small degree, but fully, completely. The prophets
were inspired on particular occasions to deliver special messages. The
Messiah was continually filled with the Spirit of God. "The Spirit dwelt
in him, not as a vessel, but as in a fountain, as in a bottomless
ocean" (Henry),
{k} "For he whom God" John 7:16
{l} "Fro God giveth" Psalms 45:7; Isaiah 11:2; 59:21; 1:16; Colossians 1:19
Verse 35. Loveth the Son. Loves him eminently, above all the prophets
and all the other messengers of God.
Hath given all things into his hand. See Barnes "Matthew 28:18".
{m} "The Father" Matthew 28:18
Verse 36. Hath everlasting life. Has or is in possession of that
which is a recovery from spiritual death, and which will result in
eternal life in heaven. Piety here is the same that it will be there,
except that it will be expanded, matured, purified, made more
glorious. It is here life begun--the first breathings and pantings
of the soul for immortality; yet it is life, though at first feeble
and faint, which is eternal in its nature, and which shall be matured
in the full and perfect bliss of heaven. The Christian here has a
foretaste of the world of glory, and enjoys the same kind of
felicity, though not the same degree, that he will there.
Shall not see life. Shall neither enjoy true life or happiness
here nor in the world to come. Shall never enter heaven.
The wrath of God. The anger of God for sin. His opposition to sin,
and its terrible effects in this world and the next.
Abideth on him. This implies that he is now under the wrath of
God, or under condemnation. It implies, also, that it will continue
to remain on him. It will abide or dwell there as its appropriate
habitation. As there is no way of escaping the wrath of God but by
the Lord Jesus Christ, so those who will not believe must go to
eternity as they are, and bear alone and unpitied all that God may
choose to inflict as the expression of his sense of sin. Such is the
miserable condition of the sinner! Yet thousands choose to remain in
this state, and to encounter alone all that is terrible in the wrath
of Almighty God, rather than come to Jesus, who has borne their sins in
his own body on the tree, and who is willing to bless them with the
peace, and purity, and joy of immortal life.
{n} "He that believeth" Hebrews 2:4; John 3:15,16
{o} "wrath of God" Romans 1:18
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