John 3:21

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

But he that doeth [`the'] truth, [ teen (G3588) aleetheian (G225)] - whose one object in life is to be, and to do what will bear the light, "cometh to the light, that his deeds may be made manifest, that they are wrought in God"

Cometh to the light, that his deeds may be made manifest, that they are wrought in God - that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely performed and divinely approved. This is the "Israelite indeed, in whom is no guile."

Remarks:

(1) What an air of naturalness is there in the first part of this section, regarding the "many" who believed in Jesus name when they saw the miracles which He did at His first official visit to Jerusalem, and during the paschal feast. One might have expected that all with whom He came in contact would be divided simply into two classes-those who recognized and those who repudiated His claims; or, if another class should emerge, it would be of the undecided, or the waverers-either unable to make up their minds, or oscillating between the two opposing views of His claims. But here we have a fourth class, or the first class separated into two divisions-the cordial and thorough accessions to Him and the shallow and fickle believers; and of these latter it seems there were "many" who came over on this occasion. Another thing which strikes one-as betokening the absence of everything artificial in the drawing up of this narrative-is, that "the miracles" which He did during the feast are not recorded at all; although they were such that not only they were won over by them, but the class of which Nicodemus was the most hopeful specimen were convinced by them of our Lord's divine commission. No wonder that unprejudiced readers, even of the highest class, as they bend over these wonderful Records, feel them to be true without, perhaps, one conscious reflection on the question, whether they are so or not-guided by that experience and sound judgment which, with the force of an instinct, tells them that such a Tale cannot deceive. But

(2) If this may be said of the first part of this section, what shall be said of the sequel of it-the night interview of Nicodemus with Jesus-a historical picture which, for graphic vividness, interest, and power surpasses almost everything even in the Gospel History? Two figures only appear on the canvas; but to us it seems that there must have been one other in the scene, whose young and meditative eye scanned, by the night-lamp, the Jewish ruler and Him he had come to talk with, and whose ear drank in every word that fell from both. Our Evangelist himself-was not he there? What pen but that of an eye-and-ear witness could have reported to us a scene whose minute details and life-like touches rivet, and have riveted from the beginning, the very children that read it, never again to forget it, while the depths and heights of its teaching keep the most mature ever bending over it, and its grandeur, undiminished by time, will stand out to arrest and astonish, to delight and feed the Church so long as a Bible shall be needed by it here below? If this Gospel was written when it probably was, some 60 more years must have elapsed between the occurrence itself and this Record of it for the ages to come.

And yet how fresh, how life-like, how new and warm it all is-as if our Evangelist had taken down every word of it that very night, immediately on the departure of Nicodemus. We think we see this anxious ruler-not unaware of his own importance, and the possible consequences of this step to one in his position, yet unable any longer to rest in doubt-stealing along, approaching the humble dwelling where lodged the Lord of glory, and, as he enters, surveying the countenance of this mysterious Person, who courteously receives him and asks him to seat himself. It is Nicodemus who first breaks that silence which was only to be resumed as the last words of the most wonderful announcements ever yet made to any human being fell from the lips of the Son of God, and he who came a trembling inquirer, departed a humble, though secret, disciple. If no other fruit had come of that first visit to Jerusalem but the accession of this disciple, would it not, even by angel-eyes, have been regarded as enough? For, as was said of the precious ointment which Mary purchased to anoint her Lord withal at the supper in Bethany, but in which the Lord Himself saw another and yet dearer purpose - "She is come aforehand to anoint My body to the burying" - so may we say of this Nicodemus, that he was gained, and kept in reserve all the time of Christ's public ministry even until His death, in order that, having purchased an hundred pound weight of myrrh and aloes wherewith to anoint the body, he and Joseph of Arimathea, another secret disciple, might be the honoured instruments of wrapping and laying it in the virgin-sepulchre. Nay, but even if this service had not been rendered by Nicodemus to his dead Lord, that such an interview should have taken place between them in order to its being reproduced here for all time, was itself alone sufficient fruit of this first visit to Jerusalem; and doubtless the Lord, as He sees of this travail of His soul, is satisfied.

(3) Nothing is more remarkable in this scene than the varied lights in which the Lord Jesus is exhibited in it. Observe, first of all, how entirely this "Man, Christ Jesus," isolates Himself from all other men, as not within the category of that humanity whose regeneration He pronounces indispensable to entrance into the kingdom of God: "Except one [ tis (G5100)] be born again." And after giving a reason for this, arising from that kind of human nature which is propagated from parent to child in every descendant of Adam, He adds, "Marvel not that I said unto thee, Ye must [ dei (G1163) humas (G5209)] be born again." Nor can it be alleged that this is a strain upon the words, which need not be pressed so far as to exclude Himself. For in almost every succeeding verse He continues to speak of Himself as if, though truly man, His connection with humanity were something voluntarily assumed-something super-induced upon His own proper being-that by thus coming into our world He might discharge a great mission of love to the world from His Father in heaven: "We speak that we do know, and testify that we have seen: No man hath ascended up to heaven but He that came down from heaven, even the Son of Man which is in heaven: God sent His Only begotten Son." Putting all these statements together, how evident is it that our Lord does mean to isolate Himself as Man from that universal humanity which cannot without regeneration enter into the kingdom of God.

And, in connection with this, it maybe stated that He never once mixes Himself up with other individual men by the use of such pronouns as "we," and "us," and "our" - except where no false inference could possibly be drawn-but always says, "I" and "they," "I" and "you," "Me" and "them," "My" and "your:" -remarkable and most pregnant fact. But next, observe the lofty style into which He rises when speaking of Himself. He could suggest no measure by which to gauge the love of God to a perishing world except the gift of Himself for it: "God so loved the world that He gave His Only begotten Son." What creature, not lost to all sense of his proper place, would have dared to use such language as this? Then, notice how warily-if we may so express it-our Lord uses the two names by which Himself is designated, "The Son of Man" and "The Son of God." When He would speak of His uplifting from beneath, He uses the former - "Even so must the Son of Man be lifted up:" When He would Speak of His descending from above, as the Father's gift to the world, He uses the latter - "God gave His Only begotten Son." And yet, as if to show that it is One glorious Person who is both these, He uses the one of these-and the lower one too-to express both His higher and His lower natures and His actings in both: "No one [ oudeis (G3762)] hath ascended up to heaven but He that descended from heaven, even the Son of man who is in heaven." This was much observed and dwelt on by the Greek Fathers, who called it 'the communication' or 'interchange of properties' [koinoonia idioomatoon], in virtue of the Oneness of the Person [dia teen tees hupostaseoos tautoteeta]. But once more, with all this lofty bearing, when speaking of Himself, with what meekness, with what patience, with what spiritual skill, does He deal with this soul, in whom candour and caution seem to struggle for the mastery-a jealousy, on the one hand, for his own position, and an anxiety, on the other, to get to the bottom of Christ's claims! (4) What a directory for the preachers of the Gospel, and for all who would save souls, have we here! The two great truths, of Regeneration by the Holy Spirit and Reconciliation by the death of Christ, are here held forth as the two-fold need of every sinner who would be saved. Over the portals of the kingdom of God may be seen two inscriptions, as in great letters of fire:

NO REGENERATION-NO ENTRANCE HERE: WITHOUT THE SHEDDING OF BLOOD-NO FORGIVENESS

Or to turn it out of the negative into the positive form --

THE PURE IN HEART SEE GOD: BELIEVE IN THE LORD JESUS CHRIST AND BE SAVED

As the one of these gives us the capacity for the kingdom, so the other gives us the right to it. The one rectifies our nature; the other adjusts our relation to God. Without the one we cannot see Him; without the other He will not see us. As upon these two pivots saved souls must ever turn, so on these must turn all preaching and teaching that would be divinely owned.

(5) Is it true that the quickening operations of the Holy Spirit are like the gentle breath of heaven-unseen but not unfelt-with laws of movement divinely ordained, yet to us inscrutable; or if to some small extent so to be traced that our expectations may be stimulated, yet as little to be laid down by us as the laws of heaven's breath? Then let the Church at large, let every section of it, and every Christian, beware of tying down the Spirit of God to their own notions of the way in which, the measure in which, the time in which, and the agencies by which He shall work. There has been far too much of this in all past time, and even until now; and how much the Spirit of the Lord has been thus hindered and restrained, grieved and quenched, who shall tell? He is a "FREE Spirit," but as Himself divine, is saying, "I will work, and who shall let it?" The one test of His presence is its effects. "Every good gift and every perfect is from above." "Do men gather grapes of thorns or figs of thistles?" Since nothing can be done effectually without the Spirit, and Christ Himself without the Spirit is no Saviour at all to us (John 16:8; Romans 8:9), our business is to be lying in wait for His blessed breathings, expecting them from above (Luke 11:13), and prepared both to welcome and use them, to hail them wheresoever and in whomsoever we find them, and to put ourselves alongside of those operations of His, giving them our countenance and lending them our agency for carrying them out to their proper ends-just as sailors in a calm watch for the moment when a breeze shall spring up, which they know well may be when they least expect it, and hoist and adjust their sails to it with a speed and a skill at which others wonder, so as to let none of it be lost.

(6) Definite, sharp, authoritative, spiritual teaching of divine truth is what alone we may expect will be divinely blessed. It was our Lord's transparent perception of the difference between truth and error, and of what Nicodemus needed, as the right beqinning of a religious character, that prompted His special manner of dealing with him. But the weighty brevity, the sharpness of those lines of distinction between "perdition" and "salvation," the high authority with which He bore in these great truths upon this inquirer, mingled with such gentle and winning spirituality-it is this that is so remarkable and so pregnant with wisdom for all that would follow Him in dealing with souls. Nor is He in these inimitable. The authority with which He uttered these great truths is indeed His own; and of this God says from the excellent glory, "Hear Him." But when we utter them, we do it with His authority, and have a right to use it, as did the apostolic preachers. Nay, this is our strength. The apologetical tone, or the reasoning tone-if it be the main characteristic of our preaching-will leave no divine impress, no stamp of heaven, upon it. Weak in itself, its effects will be weak too. And do not the facts of the pulpit attest this? "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."