--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 323 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/323/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 323. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/323/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 323. John · 6 of 57 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/323/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/323/#p-N ### Verse 11 [¶1] This beginning of miracles - It was probably the first he ever wrought: - at any rate, it was the first he wrought after his baptism, and the first he wrought publicly. [¶2] His glory - His supreme Divinity: [Joh 1:14]. [¶3] His disciples believed on him - Were more abundantly confirmed in their faith, that he was either the promised Messiah, or a most extraordinary prophet, in the fullest intercourse with the ever blessed God. ### Verse 13 [¶5] And the Jews' passover was at hand - This was the reason why he stayed but a few days at Capernaum, [Joh 2:12], as he wished to be present at the celebration of this feast at Jerusalem. [¶6] This was the first passover after Christ's baptism. The second is mentioned, [Luk 6:1]. The third, [Joh 6:4]. And the fourth, which was that at which he was crucified, [Joh 11:55]. From which it appears, [¶7] 1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, [Dan 9:27]. And, [¶8] 2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin. ### Verse 14 [¶10] Found in the temple those that sold oxen, etc. - This is a similar fact to that mentioned [Mat 21:12]; [Mar 11:15]; [Luk 19:45]. See it explained on [Mat 21:12] (note). If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of our Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, contend that our Lord cleansed the temple only once; and that was at the last passover. Calvin, Mr. Mede, L'Enfant and Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, contend that he purged the temple twice; and that this, mentioned by John, was the first cleansing, which none of the other evangelists have mentioned. Let the reader, says Bp. Newcome, observe the order of events. "Jesus works his first miracle at Cana of Galilee, [Joh 2:11]; then he passes a few days at Capernaum, which bring him on his way to Jerusalem, [Joh 2:12]. The passover being near, he goes up to Jerusalem, [Joh 2:13], and casts the traders out of the temple, [Joh 2:15], [Joh 2:16], At the passover he works many miracles, [Joh 2:23]. While he is in Jerusalem, which city he does not leave till, [Joh 3:22], Nicodemus comes to him by night, [Joh 3:1], [Joh 3:2]. [Joh 3:2] contains a reference to [Joh 2:23]. After these things, Jesus departs from Jerusalem, and dwells and baptizes in Judea, [Joh 3:22]. And all these incidents take place before John was cast into prison, [Joh 3:24]. But the second cleansing of the temple happens most clearly during the last week of our Lord's life, after the death of the Baptist, and at a time when it would be absurd to say that afterwards Jesus dwelt and baptized in Judea." [¶11] The vindication of God's house from profanation was the first and the last care of our Lord; and it is probable he began and finished his public ministry by this significant act. [¶12] It certainly appears that John directly asserts an early cleansing of the temple, by the series of his history; as the other three evangelists assert a later cleansing of it. And though the act mentioned here seems to be nearly the same with that mentioned by the other evangelists, yet there are some differences. St. John alone mentions the scourge of rushes, and the casting out of the sheep and oxen. Besides, there is a considerable difference in our Lord's manner of doing it: in the cleansing mentioned by the three evangelists, he assumes a vast deal of authority, and speaks more pointedly concerning himself, than he appears to do in this cleansing mentioned by St. John: the reason which has been given is, In the first cleansing he was just entering upon his public ministry, and therefore avoided (as much as was consistent with the accomplishment of his work) the giving any offense to the Jewish rulers; but, in the last cleansing, he was just concluding his ministry, being about to offer up his life for the salvation of the world, in consequence of which he speaks fully and without reserve. For answers to all the objections made against two cleansings of the temple, see the notes at the end of Bp. Newcome's Greek Harmony of the Gospels, pp. 7-9. ### Verse 17 [¶14] The zeal of thine house - See [Psa 59:10]. Zeal to promote thy glory, and to keep thy worship pure. ### Verse 18 [¶16] What sign showest thou - See on [Mat 12:38] (note); [Mat 16:1] (note). When Moses came to deliver Israel, he gave signs, or miracles, that he acted under a Divine commission. What miracle dost thou work to show us that thou art vested with similar authority? ### Verse 19 [¶18] Destroy this temple - Τον ναον τουτον, This very temple; perhaps pointing to his body at the same time. ### Verse 20 [¶20] Forty and six years was this temple in building - The temple of which the Jews spake was begun to be rebuilt by Herod the Great, in the 18th year of his reign: Josephus. Ant. b. xv. c. 11, s. 1; and xx. c. 9, s. 5, 7. But though he finished the main work in nine years and a half, yet some additional buildings or repairs were constantly carried on for many years afterwards. Herod began the work sixteen years before the birth of our Lord: the transactions which are here related took place in the thirtieth year of our Lord, which make the term exactly forty-six years. Rosenmuller. Josephus, Ant. b. xx. c. 8, s. 5, 7, has told us that the whole of the buildings belonging to the temple were not finished till Nero's reign, when Albinus, the governor of Judea, was succeeded by Gessius Florus, which was eighty years after the eighteenth year of Herod's reign. See Bp. Pearce. ### Verse 21 [¶22] Of the temple of his body - Rather, the temple, his body: his body had no particular temple: but it was the temple of his Divinity - the place in which, as in the ancient temple, his Godhead dwelt; See how the Jews perverted these words, [Mat 26:60] (note), and the notes there. ### Verse 22 [¶24] Remembered that he had said this unto them - Αυτοις, to them, is wanting in AEHLMS, Matt. BV, upwards of one hundred others; both the Syriac; Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text. [¶25] They believed the scripture - The scripture which the evangelist immediately refers to may have been [Psa 16:10]. Compare this with [Act 2:31], [Act 2:32], and with [Act 13:35-37]. See also [Psa 2:7], and compare it with [Heb 1:5], and [Heb 5:5], and with [Act 13:33]. They understood these scriptures in a sense in which they never before understood them. [¶26] It is the property of many prophecies never to be understood except by their accomplishment; but these are so marked that, when their fulfillment takes place, they cannot be misunderstood, or applied to any other event. ### Verse 23 [¶28] Many believed in his name - They believed him to be the promised Messiah, but did not believe in him to the salvation of their souls: for we find, from the following verse, that their hearts were not at all changed, because our blessed Lord could not trust himself to them. ### Verse 24 [¶30] He knew all men - Instead of παντας all men, EGH, and about thirty others, read παντα, every man, or all things; and this I am inclined to believe is the true reading. Jesus knew all things; and why? Because he made all things, [Joh 1:3], and because he was the all-wise God, [Joh 1:1]; and he knew all men, because he alone searches the heart, and tries the reins. He knows who are sincere, and who are hypocritical: he knows those in whom he can confide, and those to whom he can neither trust himself nor his gifts. Reader, he also knows thee: thy cares, fears, perplexities, temptations, afflictions, desires, and hopes; thy helps and hinderances; the progress thou hast made in the Divine life, or thy declension from it. If he know thee to be hypocritical or iniquitous, he looks upon thee with abhorrence: if he know thee to be of a meek and broken spirit, he looks on thee with pity, complacency, and delight. Take courage - thou canst say, Lord, thou knowest all things, thou knowest that I do love thee, and mourn because I love and serve thee so little: then expect him to come in unto thee, and make his abode with thee: while thy eye and heart are simple, he will love thee, and thy whole soul shall be full of light. To him be glory and dominion for ever! ### Introduction [¶32] The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, [Joh 3:1-15]. The love of God, the source of human salvation, [Joh 3:16]. Who are condemned, and who are approved, [Joh 3:17-21]. Jesus and his disciples come to Judea, and baptize, [Joh 3:22]. John baptizes in Aenon, [Joh 3:23], [Joh 3:24]. The disciples of John and the Pharisees dispute about purifying, [Joh 3:25]. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, [Joh 3:26-36]. ### Verse 1 [¶34] Nicodemus, a ruler of the Jews - One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking. ### Verse 2 [¶36] Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite. [¶37] Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in [Joh 1:38], St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach. [¶38] We know that thou art a teacher come from God - We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God. [¶39] No man can do these miracles - It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him. ### Verse 3 [¶41] Jesus answered - Not in the language of compliment: - he saw the state of Nicodemus's soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord's reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah's kingdom; and in reference to this he immediately says, Except a man be born again, etc. [¶42] The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath. [¶43] Be born again - Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is ανωθεν, from above - by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth - one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, ιδειν, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, etc., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again; but they made that new birth to consist in profession, confession, and external washing. See on [Joh 3:10] (note). [¶44] The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it.