Joh 3:2, Act 13:1, Rom 2:20 | Barnes | STEP | 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 ( ), " 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. . 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. . Our Saviour forbade his disciples to wear that title ( ), 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, . 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" (c) "God be with him"

John 3:2

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 (Gal 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. 1Cor 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. Jn 1:38. Our Saviour forbade his disciples to wear that title (Jn 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, Jn 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" Jn 9:16,33, Acts 2:22 (c) "God be with him" Acts 10:38

Acts 13:1

CHAPTER 13

Verse 1. The church that was at Antioch. Acts 2:20.

Certain prophets. Acts 11:27.

And teachers. Teachers are several times mentioned in the New Testament as an order of ministers, 1Cor 12:28,29, Eph 4:11, 2Pet 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.

As Barnabas. Barnabas was a preacher, Acts 4:35,36, 9:27, 11:22,26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.

Simeon that was called Niger. Niger is a Latin name meaning black. Why the name was given is not known. Nothing more is known of him than is here mentioned.

Lucius of Cyrene. Cyrene was in Africa. Mt 27:32. He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, Rom 16:21.

And Manaen. He is not elsewhere mentioned in the New Testament.

Which had been brought up with Herod the tetrarch. Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee, Lk 3:1. The word here translated, "which had been brought up"--συντροφος--denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.

And Saul. Saul was an apostle; and yet he is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank.

(2) "Manean" "Herod's foster brother"

Romans 2:20

Verse 20. Of the foolish. The word foolish is used in the Scriptures in two significations--to denote those who are void of understanding, and to denote the wicked. Here it is clearly used in the former sense, signifying that the Jew esteemed himself qualified to instruct those without knowledge.

Of babes. This is the literal meaning of the original word. The expression is figurative, and denotes those who were as ignorant as children--an expression which they would be likely to apply to all the Gentiles. It is evident that the character here given by Paul to the Jews is one which they claimed, and of which they were proud. They are often mentioned arrogating this prerogative to themselves, as being qualified to be guides and teachers of others, Mt 14:14, 23:2,16,24. It will be remembered, also, that the Jews considered themselves to be qualified to teach all the world, and hence evinced great zeal to make proselytes. And it is not improbable (Tholuck) that their rabbies were accustomed to give the names "foolish" and "babes" to the ignorant proselytes which they had made from the heathen.

Which hast the form of knowledge. The word here translated form properly denotes a delineation or picturing of a thing. It is commonly used to denote also the appearance of any object; that which we see, without reference to its internal character; the external figure. It sometimes denotes the external appearance as distinguished from that which is internal; or a hypocritical profession of religion without its reality, 2Ti 3:6, "Having the form of godliness, but denying its power." It is sometimes used in a good, and sometimes in a bad sense. Here it denotes, that in their teaching they retained the semblance, sketch, or outline of the true doctrines of the Old Testament. They had in the Scriptures a correct delineation of the truth. Truth is the representation of things as they are; and the doctrines which the Jews had in the Old Testament were a correct representation or delineation of the objects of knowledge. Comp. 2Ti 1:13.

In the law. In the Scriptures of the Old Testament. In these verses the apostle concedes to the Jews all that they would claim. Having made this concession of their superior knowledge, he is prepared with the more fidelity and force to convict them of their deep and dreadful depravity in sinning against the superior light and privileges which God had conferred on them.