Outline of the Book of John
- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
John 3 NLT
1 There was a man named Nicodemus, a Jewish
religious leader who was a Pharisee.
2 After dark one evening, he came to speak
with Jesus. “Rabbi,” he said, “we all know that God has sent you to teach us.
Your miraculous signs are evidence that God is with you.”
3 Jesus replied, “I tell you the truth,
unless you are born again, you cannot see the Kingdom of God.”
4 “What do you mean?” exclaimed Nicodemus.
“How can an old man go back into his mother’s womb and be born again?”
5 Jesus replied, “I assure you, no one can
enter the Kingdom of God without being born of water and the Spirit.
6Humans can reproduce only human life, but the
Holy Spirit gives birth to spiritual life.
7 So don’t be surprised when I say, ‘You
must be born again.’
8The wind blows wherever it wants. Just as you
can hear the wind but can’t tell where it comes from or where it is going, so
you can’t explain how people are born of the Spirit.”
9 “How are these things possible?”
Nicodemus asked.
10Jesus replied, “You are a respected Jewish
teacher, and yet you don’t understand these things?
11 I assure you, we tell you what we know
and have seen, and yet you won’t believe our testimony.
12 But if you don’t believe me when I tell
you about earthly things, how can you possibly believe if I tell you about
heavenly things?
13 No one has ever gone to heaven and
returned. But the Son of Man has come down from heaven.
14 And as Moses lifted up the bronze snake
on a pole in the wilderness, so the Son of Man must be lifted up,
15 so that everyone who believes in him
will have eternal life.
16 “For this is how God loved the world: He
gave his one and only Son, so that everyone who believes in him will not perish
but have eternal life.
17 God sent his Son into the world not to
judge the world, but to save the world through him.
18 “There is no judgment against anyone who
believes in him. But anyone who does not believe in him has already been judged
for not believing in God’s one and only Son.
19 And the judgment is based on this fact:
God’s light came into the world, but people loved the darkness more than the
light, for their actions were evil.
20 All who do evil hate the light and
refuse to go near it for fear their sins will be exposed.
21But those who do what is right come to the
light so others can see that they are doing what God wants. ”
John 3
In this chapter we have, I. Christ’s
discourse with Nicodemus, a Pharisee, concerning the great mysteries of the
gospel, in which he here privately instructs him (v. 1-21). II. John Baptist’s discourse with his
disciples concerning Christ, upon occasion of his coming into the neighbourhood
where John was (v. 22-36), in which he fairly and faithfully resigns
all his honour and interest to him.
Verses 1-21 We found, in the close of the foregoing
chapter, that few were brought to Christ at Jerusalem; yet here
was one, a considerable one. It is worth while to go a great way for
the salvation though but of one soul. Observe,I. Who this Nicodemus
was. Not many mighty and noble are called; yet some are, and here was
one. Not many of therulers, or of the Pharisees; yet. This was
a man of the Pharisees, bred to learning, a scholar. Let it not be
said that all Christ’s followers are unlearned and ignorant
men. The principles of the Pharisees, and the peculiarities of their sect,
were directly contrary to the spirit of Christianity; yet there were some in
whom even those high thoughts were cast down and brought into obedience to
Christ. The grace of Christ is able to subdue the greatest opposition. He was
a ruler of the Jews, a member of the great sanhedrim, a senator, a
privy-counsellor, a man of authority in Jerusalem. Bad as things were, there
were some rulers well inclined, who yet could do little good because
the stream was so strong against them; they were over-ruled by the majority,
and yoked with those that were corrupt, so that the good which they wished to
do they could not do; yet Nicodemus continued in his place, and did what
he could, when he could not do what he would. II. His
solemn address to our Lord Jesus Christ, v. 2.
See here,1. When he came: He came to Jesus by night. Observe, (1.) He
made a private and particular address to Christ, and did not think it enough to
hear his public discourses. He resolved to talk with him by himself, where he
might be free with him. Personal converse with skilful faithful ministers about
the affairs of our souls would be of great use to us, Mal. 2:7 . (2.) He made this address by
night, which may be considered, [1.] As an act
of prudence and discretion.Christ was engaged all day
in public work, and he would not interrupt him then, nor expect his
attendance then, but observed Christ’s hour, and waited on him when
he wasat leisure. Note, Private advantages to ourselves and our own
families must give way to those that are public. The greater good must be
preferred before the less. Christ had many enemies, and therefore Nicodemus
came to him incognito, lest being known to the chief priests they
should be the more enraged against Christ. [2.] As an act
of zeal andforwardness. Nicodemus was a man of business, and could
not spare time all day to make Christ a visit, and therefore he would rather
take time from the diversions of theevening, or the rest of
the night, than not converse with Christ. When others were sleeping,
he was getting knowledge, as David by meditation, Ps. 63:6 , and Ps. 119:148 . Probably it was the very next night
after he saw Christ’s miracles, and he would not neglect the first opportunity
of pursuing his convictions. He knew not how soon Christ might leave the town,
nor what might happen betwixt that and another feast, and therefore would lose
no time. In the night his converse with Christ would be more free, and less liable
to disturbance. These were Noctes Christianae—Christian nights, much
more instructive than the Noctes Atticae—Attic nights. Or, [3.] As an
act of fear andcowardice. He was afraid, or ashamed, to
be seen with Christ, and therefore came in the night. When
religion is out of fashion, there are many Nicodemites,
especially among the rulers, who have a better affection to Christ and his
religion than they would be known to have. But observe, First, Though
he came by night, Christ bade him welcome, accepted his integrity, and pardoned
his infirmity; he considered his temper, which perhaps
wastimorous, and the temptation he was in from his place and
office; and hereby taught his ministers to become all things to all men, and to
encourage good beginnings, though weak. Paul preached privately to those
of reputation, Gal. 2:2 . Secondly, Though now he
came by night, yet afterwards, when there was occasion, he owned
Christ publicly,ch. 7:50 ; 19:39. The grace which is at first but
a grain of mustard-seed may grow to be a great tree.2. What he said. He did not
come to talk with Christ about politics and state-affairs (though he was a
ruler), but about the concerns of his own soul and its salvation, and, without
circumlocution, comes immediately to the business; he calls
Christ Rabbi,which signifies a great man; see Isa. 19:20 . He shall send them a Saviour, and
a great one; a Saviour and a rabbi, so the word is. There
are hopes of those who have a respect for Christ, and think and speak
honourably of him. He tells Christ how far he had attained:We know
that thou art a teacher. Observe, (1.)
His assertion concerning Christ: Thou art a teacher come from
God; not educated nor ordained by men, as other teachers, but supported
with divine inspiration and divine authority. He that was to be the sovereign
Ruler came first to be a teacher; for he would rule with reason, not
with rigour, by the power of truth, not of the sword. The world lay in
ignorance and mistake; the Jewish teachers were corrupt, and caused them to
err: It is time for the Lord to work. He came ateacher from
God, from God as the Father of mercies, in pity to a dark
deceived world; from God as the Father of lights and fountain of
truth, all the light and truth upon which we may venture our souls. (2.)
His assurance of it: We know, not only I, but others; so
he took it for granted, the thing being so plain and self-evident. Perhaps he
knew that there were divers of the Pharisees and rulers with whom he conversed
that were under the same convictions, but had not the grace to own it. Or, we
may suppose that he speaks in the plural number (We know) because he
brought with him one or more of his friends and pupils, to receive instructions
from Christ, knowing them to be of common concern. "Master,’’ saith he,
"we come with a desire to be taught, to be thy scholars, for we are fully
satisfied thou art a divine teacher.’’ (3.) The ground of this
assurance: No man can do those miracles that thou doest, except God
be with him. Here, [1.] We are assured of the truth of Christ’s miracles,
and that they were not counterfeit. Here was Nicodemus, a judicious, sensible,
inquisitive man, one that had all
the reason and opportunityimaginable to examine them, so fully
satisfied that they were real miracles that he was wrought upon by them to go
contrary to his interest, and to the stream of those of his own rank, who were
prejudiced against Christ. [2.] We are directed what inference to draw from
Christ’s miracles: Therefore we are to receive him as a teacher come
from God. His miracles were his credentials. The course of nature could
not be altered but by the power of the God of nature, who, we are sure, is the
God of truth and goodness, and would never set his seal to a lie or a
cheat.III. The discourse between Christ and Nicodemus hereupon, or, rather, the
sermon Christ preached to him; the contents of it, and that perhaps an abstract
of Christ’s public preaching; see v. 11, v. 12. Four things our Saviour here discourses
of:—1. Concerning the necessity and nature of regeneration or
the new birth, v. 3-8. Now we must consider this,(1.)
As pertinently answered to Nicodemus’s address.
Jesus answered, v. 3. This answer was wither, [1.]
A rebuke of what he sawdefective in the address of Nicodemus. It
was not enough for him to admire Christ’s miracles, and acknowledge his
mission, but he must be born again. It is plain that he expected
the kingdom of heaven, the kingdom of the Messiah now shortly to
appear. He is betimes aware of the dawning of that day; and, according to the
common notion of the Jews, he expects it to appear in external pomp and power.
He doubts not but this Jesus, who works these miracles, is either the Messiah
or his prophet, and therefore makes his court to him, compliments him, and so
hopes to secure a share to himself of the advantages of that kingdom. But
Christ tells him that he can have no benefit by thatchange of the
state, unless there be a change of the spirit, of the principles
and dispositions, equivalent to a new birth. Nicodemus came by night: "But
this will not do,’’ saith Christ. His religion must be owned before men; so Dr.
Hammond. Or, [2.] A reply to what he saw designed in his
address. When Nicodemus owned Christ a teacher come from God, one entrusted
with an extraordinary revelation from heaven, he plainly intimated a desire to
know what this revelation was and a readiness to receive it; and Christ
declares it.(2.) As positively and vehemently asserted by
our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the
Amen, say it; so it may be read: "I the faithful and true witness.’’
The matter is settled irreversibly that except a man be born again he
cannot see the kingdom of God. "I say it to thee, though a
Pharisee, though a master in Israel.’’ Observe,[1.] What it is that is required:
to be born again; that is, First, We mustlive a new
life. Birth is the beginning of life; to be born again is to
begin anew, as those that have hitherto lived either much amiss or to little
purpose. We must not think to patch up the old building, but begin from the
foundation. Secondly, We must have a new nature,new principles,
new affections, new aims. We must be born anothen , which signifies
bothdenuo—again, and desuper—from above. 1. We must be born anew; so
the word is taken, Gal. 4:9 , and ab initio—from
the beginning, Lu. 1:3 . By our first birth we are
corrupt, shapen in sin and iniquity; we must therefore undergo a second birth;
our souls must be fashioned and enlivened anew. We must be
born from above, so the word is used by the evangelist, ch. 3:31 ; 19:11, and I take this to be
especially intended here, not excluding the other; for to be born from
above supposes being born again. But this new birth has its
rise from heaven ch. 1:13 )
and its tendency to heaven: it is to be born to
adivine and heavenly life, a life of communion with God and the
upper world, and, in order to this, it is to partake of a divine
nature and bear the image of the heavenly. [2.] The
indispensable necessity of this: "Except a man (Any one that
partakes of the human nature, and consequently of its corruptions) be born
again, he cannot see the kingdom of God, the kingdom of the Messiah begun
in grace and perfected in glory.’’ Except we beborn
from above, we cannot see this. That
is, First, We cannot understand the nature of it.
Such is the nature of things pertaining to the kingdom of God (in which
Nicodemus desired to be instructed) that the soul must be re-modelled and
moulded, the natural man must become a spiritual man, before he is capable of
receiving and understanding them,1 Co. 2:14 . Secondly, We cannot receive the
comfort of it, cannot expect any benefit by Christ and his gospel, nor have
any part or lot in the matter. Note, Regeneration is absolutely necessary to
our happiness here and hereafter. Considering what we are by nature, how
corrupt and sinful,—what God is, in whom alone we can be
happy,—andwhat heaven is, to which the perfection of our happiness is
reserved,—it will appear, in the nature of the thing, that we must be born
again, because it is impossible that we should be happy if we be
not holy; see 1 Co. 6:11, 1 Co. 6:12 .This great truth of the necessity of regeneration being
thus solemnly laid down,a. It is objected against by Nicodemus (v. 4): How can a man be born when he is
old, old as I am: geron on —being an old man? Can he enter the
second time into his mother’s womb, and be born? Herein appears,
(a. ) His weakness in knowledge; what Christ spoke spiritually he seems to
have understood after a corporal and carnal manner, as if there were no other
way of regenerating and new-moulding an immortal soul than by new-framing the
body, and bringing that back to the rock out of which it was hewn, as
if there was such a connection between the soul and the body that there could
be no fashioning the heart anew but by forming the bones
anew. Nicodemus, as others of the Jews, valued himself, no doubt, very
much on his first birth and its dignities and
privileges,—the place of it, the Holy Land, perhaps the holy
city,—his parentage, such as that which Paul could have gloried in,Phil. 3:5 . And therefore it is a great surprise
to him to hear of being born again. Could he be better bred and born
than bred and born an Israelite, or by any other birth stand fairer for a place
in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to
be as one born again or born anew, but could not
imagine how a Jew, a Pharisee, could ever better himself by
being born again; he therefore thinks, if he must be born
again, it must be of her that bore
him first. They that are proud of their first birth are
hardly brought to a new birth. (b. ) His willingness to be
taught. He does not turn his back upon Christ because of his hard saying, but
ingenuously acknowledges his ignorance, which implies a desire to be better
informed; and so I take this, rather than that he had such gross notions of the
new birth Christ spoke of: "Lord, make me to understand this, for it is a
riddle to me; I am such a fool as to know no other way for a man to be born
than of his mother.’’ When we meet with that in the things of God which
is dark, and hard to be understood, we must with humility
and industry continue our attendance upon the means of knowledge, till
God shall reveal even that unto us. b. It is opened and further
explained by our Lord Jesus, v. 5-8.
From the objection he takes occasion,(a. ) To repeat and confirm what he
had said (v. 5): "Verily, verily, I say unto
thee, the very same that I said before.’’ Note, The word of God is not yea
and nay, but yea and amen; what he hath said he will abide by, whoever saith
against it; nor will he retract any of his sayings for the ignorance and
mistakes of men. Though Nicodemus understood not the mystery of regeneration,
yet Christ asserts the necessity of it as positively as before. Note, It is
folly to think of evading the obligation of evangelical precepts, by pleading
that they are unintelligible, Rom. 3:3, Rom. 3:4 .(b. ) To expound and clear what he
had said concerning regeneration; for the explication of which he further
shows,[a. ] The author of this blessed change, and who it is
that works it. To be born again is to be born of the Spirit, v. 5-8. The change is not wrought by any wisdom or
power of our own, but by the power and influence of the blessed Spirit of
grace. It is the sanctification of the Spirit (1 Pt. 1:2 ) and renewing of the Holy
Ghost, Tit. 3:5 . The word he works by is his
inspiration, and the heart to be wrought on he has access to.[b. ]
The nature of this change, and what that is which is wrought; it
is spirit, v. 6. Those that are regenerated are
made spiritual,and refined from the dross and dregs of sensuality. The
dictates and interests of the rational and immortal soul have retrieved the
dominion they ought to have over the flesh. The Pharisees placed their religion
in external purity and external performances; and it would be a mighty change
indeed with them, no less than a new birth, to becomespiritual. [c. ]
The necessity of this change. First, Christ here shows that
it is necessary in the nature of the thing, for we are not fit
to enter into the kingdom of God till we are born again: That which
is born of the flesh if flesh, v. 6.
Here is our malady, with the causes of it, which are such that it is plain
there is no remedy but we must be born again. 1. We are here
told what we are: We are flesh, not
only corporeal but corrupt, Gen. 6:3 .
The soul is still a spiritual substance, but so wedded to the flesh, so
captivated by the will of the flesh, so in love with the delights of the flesh,
so employed in making provision for the flesh, that it is mostly
called flesh; it is carnal. And what communion can there be between
God, who is a spirit, and a soul in this condition? 2. How
we came to be so; by being born of the flesh. It is a
corruption that is bred in the bone with us, and therefore we cannot
have a new nature, but we must be born again. The corrupt nature,
which is flesh, takes rise from our first birth; and
therefore the new nature, which is spirit, must take rise from a
second birth. Nicodemus spoke of entering again into his mother’s womb, and being
born; but, if he could do so, to what purpose? If he were born of his mother a
hundred times, that would not mend the matter, for still that which is
born of the flesh if flesh; a clean thing cannot be brought out of an
unclean. He must seek for another original, must be born of the Spirit, or he
cannot become spiritual. The case is, in short, this: though man is made to
consist of body and soul, yet his spiritual part had then so much the dominion
over his corporeal part that he was denominated a living soul (Gen. 2:7 ), but by indulging the appetite of the
flesh, in eating forbidden fruit, he prostituted the just dominion of the soul
to the tyranny of sensual lust, and became no longer a living
soul, but flesh: Dust thou art.The living soul became dead and
inactive; thus in the day he sinned he surely died, and so
he became earthly. In this degenerate state, he begat a son in
his own likeness; he transmitted the human nature, which had been entirely
deposited in his hands, thus corrupted and depraved; and in the same plight it
is still propagated. Corruption and sin are woven into our nature; we
are shapen in iniquity, which makes it necessary that the nature be
changed. It is not enough to put on a new coat or a new face, but we must put
on the new man, we must be new creatures. Secondly, Christ
makes it further necessary, by his own word: Marvel not that I said unto
thee, You must be born again, v. 7.
Christ hath said it, and as he himself never did, nor ever will, unsay it, so
all the world cannot gainsay it, that we must be born again. He who
is the great Lawgiver, whose will is a law,—he who is the great
Mediator of the new covenant, and has full power to settle the terms of our
reconciliation to God and happiness in him,—he who is the great Physician of
souls, knows their case, and what is necessary to their cure,—he hath
said, You must be born again. "I said unto thee that
which all are concerned in, You must, you all, one as well as
another, you must be born again: not only the common people, but
the rulers, themasters in Israel.’’ 2. We are not to marvel at
it; for when we consider the holiness of the God with whom we have to do, the
great design of our redemption, the depravity of our nature, and the
constitution of the happiness set before us, we shall not think it strange that
so much stress is laid upon this as the one thing needful, that we must be
born again.[d. ] This change is illustrated by two
comparisons. First, The regenerating work of the Spirit is compared
to water, v. 5. To be born again is to be born of
water and of the Spirit, that is, of the Spirit working like water, as (Mt. 3:11 ) with the Holy Ghost and with
firemeans with the Holy Ghost as with fire. 1. That which is
primarily intended here is to show that the Spirit, in sanctifying a soul,
(1.) Cleanses and purifies it as water, takes away its filth, by
which it was unfit for the kingdom of God. It is the washing of
regeneration,Tit. 3:5 . You are washed, 1 Co. 6:11 . See Eze. 36:25 . (2.) Cools and refreshes it, as water
does the hunted hart and the weary traveller. The Spirit is compared to water,ch. 7:38, ch. 7:39 ; Isa. 44:3 . In the first creation, the fruits of
heaven were born of water(Gen. 1:20 ), in allusion to which, perhaps, they
that are born from above are said to be born of water. It is probable that
Christ had an eye to the ordinance of baptism, which John had used and he
himself had begun to use, "You must be born again of the Spirit,’’ which
regeneration by the Spirit should be signified by washing with water, as the
visible sign of that spiritual grace: not that all they, and they only, that
are baptized, are saved; but without that new birth which is wrought by the
Spirit, and signified by baptism, none shall be looked upon as the protected
privileged subjects of the kingdom of heaven. The Jews cannot
partake of the benefits of the Messiah’s kingdom, they have so long looked for,
unless they quit all expectations of being justified by the works of the law,
and submit to the baptism of repentance, the great gospel
duty, for the remission of sins, the great gospel
privilege. Secondly, It is compared to wind: The wind bloweth
where it listeth, so is every one that is born of the Spirit, v. 8. The same word (pneuma ) signifies both
the wind and the Spirit. The Spirit came upon the apostles in a rushing
mighty wind (Acts. 2:2 ), hisstrong influences on the
hearts of sinners are compared to the breathing of the wind(Eze. 37:9 ), and his sweet influences on
the souls of saints to the north and south wind,Cant. 4:16 . This comparison is here used to show,
1. That the Spirit, in regeneration, works arbitrarily, and as a free
agent. The wind bloweth where it listeth for us, and does not attend
our order, nor is subject to our command. God directs it;
it fulfils his word,Ps. 148:8 . The Spirit dispenses his influences
where, and when, on whom, and in what measure and degree, he
pleases, dividing to every man severally as he will, 1 Co. 12:11 . That he
works powerfully, and with evident effects: Thou hearest
the sound thereof;though its causes are hidden, its effects are manifest. When
the soul is brought to mourn for sin, to groan under the burden of corruption,
to breathe after Christ, to cry Abba—Father, then we hear the
sound of the Spirit, we find he is at work, as Acts. 9:11 , Behold he prayeth. 3. That
he works mysteriously, and in secret hidden ways: Thou canst
not tell whence it comes, nor whither it goes. How it gathers and how
it spends its strength is a riddle to us; so the manner and methods of the
Spirit’s working are a mystery. Which waywent the Spirit? 1 Ki. 22:24 . See Eccl. 11:5 , and compare it with Ps. 139:14 .2. Here is a discourse concerning
the certainty and sublimity of gospel truths, which Christ takes
occasion for from the weakness of Nicodemus. Here is,(1.) The objection which
Nicodemus still made (v. 9): How can these things be? Christ’s
explication of the doctrine of the necessity of regeneration, it should seem,
made it never the clearer to him. The corruption of nature which makes
it necessary, and the way of the Spirit which makes
itpracticable, are as much mysteries to him as the thing itself; though he
had in general owned Christ a divine teacher, yet he was unwilling to receive
his teachings when they did not agree with the notions he had imbibed. Thus
many profess to admit the doctrine of Christ in general, and yet will neither
believe the truths of Christianity nor submit to the laws of it further
than they please. Christ shall be their teacher, provided they may
choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ’s
meaning, after all: "How can these things be? They are
things I do not understand, my capacity will not reach them.’’ Thus
the things of the Spirit of God are foolishness to the natural
man. He is not only estranged from them, and therefore they are dark to
him, but prejudiced against them, and therefore they are foolishness to him.
[2.] Because this doctrine wasunintelligible to him (so he was pleased to
make it), he questions the truth of it; as if, because it was
a paradox to him, it was a chimera in itself. Many have
such an opinion of their own capacity as to think that that cannot
be proved which they
cannot believe; bywisdom they knew not Christ.(2.) The
reproof which Christ gave him for his dulness and ignorance: "Art
thou a master in Israel, Didaskalos —a teacher, a tutor,
one who sits in Moses’s chair, and yet not only unacquainted with the doctrine
of regeneration, but incapable of understanding it?’’ This word is a reproof,
[1.] To those who undertake to teach others and yet are ignorant and unskilful
in the word of righteousness themselves. [2.] To those that spend their time in
learning and teaching notions and ceremonies in religion, niceties and
criticisms in the scripture, and neglect that which is practical and tends to
reform the heart and life. Two words in the reproof are very
emphatic:—First, The place where his lot was cast: in Israel, where
there was such great plenty of the means of knowledge, where divine revelation
was. He might have learned this out of the Old
Testament. Secondly, The things he was thus ignorant
in: these things, these necessarythings,
there great things, these divine things; had he never
read Ps. 50:5, Ps. 50:10 ;Eze. 18:31 Eze. 36:25, Eze. 36:26 ?(3.) Christ’s discourse, hereupon, of
the certainty and sublimity of gospel truths (v. 11-13),
to show the folly of those who make strange of these things, and to recommend
them to our search. Observe here,[1.] That the truths Christ taught were
very certain and what we may venture upon (v. 11): We speak that we do know.
We; whom does he mean besides himself? Some understand it of those that
bore witness to him and with him on earth, the prophets and John Baptist;
they spoke what they knew, and had seen, and were
themselves abundantly satisfied in: divine revelation carries its own proof
along with it. Others of those that bore witness from heaven, the Father and
the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him;
therefore he speaks in the plural number, as ch. 14:23 : We will come unto him. Observe,First, That
the truths of Christ are of undoubted certainty. We have all the reason in the
world to be assured that the sayings of Christ are faithful
sayings, and such as we may venture our souls upon; for he is not only a credible witness,
who would not go about to deceive us, but a competent witness, who
could not himself be deceived: We testify that we have seen. He spoke
not upon hear-say, but upon the clearest evidence, and therefore with the
greatest assurance. What he spoke of God, of the invisible world, of heaven and
hell, of the divine will concerning us, and the counsels of peace, was what
heknew, and had seen, for he was by him as one brought up
with him, Prov. 8:30 . Whatever Christ spoke, he
spoke of his own knowledge. Secondly, That the unbelief of sinners is
greatly aggravated by the infallible certainty of the truths of Christ. The
things are thus sure, thus clear; and yet you receive not our
witness. Multitudes to beunbelievers of that which yet (so cogent are
the motives of credibility) they cannotdisbelieve! [2.] The truths Christ
taught, though communicated in language and expressions borrowed from common
and earthly things, yet in their own nature were most sublime and heavenly;
this is intimated, v. 12: "If I have told them earthly
things, that is, have told them the great things of God in similitudes
taken from earthly things, to make them the more easy and intelligible, as that
of the new birth and the wind,— if I have thus accommodated
myself to your capacities, and lisped to you in your own language, and cannot
make you to understand my doctrine,—what would you do if I should
accommodate myself to the nature of the things, and speak with the tongue of
angels, that language which mortals cannot utter? If such familiar
expressions be stumbling-blocks, what would abstract ideas be,
and spiritual things painted proper?’’ Now we may learn
hence, First, To admire the height and depth of the doctrine of
Christ; it is a great mystery of godliness. The things of the gospel
are heavenly things, out of the road of the enquiries of human
reason, and much more out of the reach of its discoveries. Secondly,To
acknowledge with thankfulness the condescension of Christ, that he is pleased
to suit the manner of the gospel revelation to our capacities, to speak to
us as to children. He considers our frame, that we are of the
earth, and our place, that we are on the earth, and
therefore speaks to us earthly things, and makes things sensible the vehicle of
things spiritual, to make them the more easy and familiar to us. Thus he has
done both in parables and in sacraments. Thirdly, To lament the corruption
of our nature, and our great unaptness to receive and entertain the truths of
Christ. Earthly things are despised because they are vulgar, and
heavenly things because they are abstruse; and so, whatever method is
taken, still some fault or other is found with it (Mt. 11:17 ), but Wisdom is, and will
be, justified of her children, notwithstanding.[3.] Our Lord Jesus,
and he alone, was fit to reveal to us a doctrine thus certain, thus
sublime: No man hath ascended up into heaven but he, v. 13.First, None but Christ was able to
reveal to us the will of God for our salvation. Nicodemus addressed Christ as a
prophet; but he must know that he is greater than all the Old-Testament
prophets, for none of them had ascended into heaven. They wrote by
divine inspiration, and not of their own knowledge; seech. 1:18 . Moses ascended into the mount, but not
into heaven. No man hath attained to the certain knowledge of God and heavenly
things as Christ has; see Mt. 11:27 . It is not for us to send to heaven for
instructions; we must wait to receive what instructions Heaven will send to us;
see Prov. 30:4 ; Deu. 30:12 .Secondly, Jesus Christ is able, and fit, and every
way qualified, to reveal the will of God to us; for it is he that came
down from heaven and is in heaven. He had said (v. 12), How shall ye believe, if I tell
you of heavenly things? Now here, 1. He gives them an instance of
those heavenly things which he could tell them of, when he tells them
of one that came down from heaven, and yet is the Son of
man; is the Son of man, and yet is in heaven. If the
regeneration of the soul of man is such a mystery, what then is the
incarnation of the Son of God? These are divine and heavenly things
indeed. We have here an intimation of Christ’s two distinct natures in one
person: his divine nature, in which he came down from heaven; his
human nature, in which he is the Son of man; and that union of those
two, in that while he is the Son of man yet he is in heaven. 2. He
gives them a proof of his ability to speak to them heavenly
things, and to lead them into the arcana of the kingdom of heaven, by
telling them, (1.) That he came down from heaven. The
intercourse settled between God and man beganabove; the first motion
towards it did not arise from this earth, but came down from
heaven. We love him, and send to him, because he first loved us, and sent
to us. Now this intimates, [1.] Christ’s divine nature. He that came down from
heaven is certainly more than a mere man; he is the Lord from
heaven, 1 Co. 15:47 . [2.] His intimate acquaintance with
the divine counsels; for, coming from the court of heaven, he had been from
eternity conversant with them. [3.] The manifestation of God. Under
the Old Testament God’s favours to his people are expressed by his hearing
from heaven (2 Chr. 7:14 ), looking from heaven (Ps. 80:14 ), speaking from heaven (Neh. 9:13 ), sending from heaven, Ps. 57:3 . But the New Testament shows us
God coming down from heaven, to teach and save us. That he
thus descended is an admirable mystery, for the Godhead
cannot change places, nor did he bring his body from heaven; but that he
thuscondescended for our redemption is a more
admirable mercy; herein he commended his love. (2.) That he is
the Son of man, that Son of man spoken of by Daniel (ch. 7:13 ), by which the Jews always understand
to be meant the Messiah. Christ, in calling himself theSon of man, shows
that he is the second Adam, for the first Adam was
the father of man.And of all the Old-Testament titles of the Messiah he
chose to make use of this, because it was most expressive of
his humility, and most agreeable to his present state
ofhumiliation. (3.) That he is in heaven. Now at this time, when
he is talking with Nicodemus on earth, yet, as God, he is in
heaven. The Son of man, as such, was not in heaven till his
ascension; but he that was the Son of man was now, by his divine nature, every
where present, and particularly in heaven. Thus the Lord of glory, as such,
could not be crucified, nor could God, as such, shed his blood; yet that person
who was the Lord of glory was crucified (1 Co. 2:8 ),
and God purchased the church with his own blood,Acts. 20:28 . So close is the union of the two
natures in one person that there is a communication of properties. He doth not
say hos esti . GOD is the ho on to ourano —he that
is, and heaven is the habitation of his holiness. 3. Christ here
discourses of the great design of his own coming into the world, and
the happiness of those that believe in him,v. 14-18.
Here we have the very marrow and quintessence of the whole gospel, thatfaithful
saying (1 Tim. 1:15 ), that Jesus Christ came to seek and to
save the children of men from death, and recover them to life. Now sinners
are dead men upon a twofold account:—(1.) As one that is mortally
wounded, or sick of an incurable disease, is said to be a dead
man, for he is dying; and so Christ came to save us,
by healing us, as the brazen serpent healed the Israelites, v. 14, v. 15.
(2.) As one that is justly condemned to die for an unpardonable crime is
a dead man, he is dead in law; and, in reference to this
part of our danger, Christ came to save as a prince or judge, publishing an act
of indemnity, or general pardon, under certain provisos; this saving here is
opposed to condemning, v. 16-18.[1.] Jesus Christ came to save us
by healing us, as the children of Israel that were stung with fiery
serpents were cured and lived by looking up to the brazen serpent; we
have the story of it, Num. 21:6-9 . It was the last miracle that
passed through the hand of Moses before his death. Now in this type of Christ
we may observe,First, Thedeadly and destructive nature
of sin, which is implied here. The guilt of sin is like the painof
the biting of a fiery serpent; the power of corruption is like
the venom diffused thereby. The devil is the old serpent, subtle at
first (Gen. 3:1 ), but ever since fiery, and
his temptations fiery darts, his assaults terrifying, his victories
destroying. Ask awakened consciences, ask damned sinners, and they will tell
you, how charming soever the allurements of sin are, at the last it bites
like a serpent, Prov. 23:30-32 . God’s wrath against us for sin is as those fiery
serpents which God sent among the people, to punish them for their murmurings.
The curses of the law are as fiery serpents, so are all the tokens of divine
wrath.Secondly, The powerful remedy provided against this fatal malady.
The case of poor sinners is deplorable; but is it desperate? Thanks be to God,
it is not; there is balm in Gilead. The Son of man is lifted up, as
the serpent of brass was by Moses, which cured the stung Israelites.
1. It was a serpent of brass that cured them. Brass
is bright; we read of Christ’s feet shining like brass, Rev. 1:15 . It is durable; Christ is the
same. It was made in the shape of a fiery serpent, and yet had no
poison, no sting, fitly representing Christ, who was made sin
for us and yet knew no sin; was made in the likeness of sinful
flesh and yet not sinful; as harmless as a serpent of brass. The serpent
was a cursed creature; Christ was made a curse. That which cured them
reminded them of their plague; so in Christ sin is set before us most fiery and
formidable. 2. It was lifted up upon a pole, and so must the Son of
man be lifted up; thus it behoved him, Lu. 24:26,Lu. 24:46 . No remedy now. Christ is lifted up,
(1.) In his crucifixion. He was lifted up upon the cross. His death
is called his being lifted up, ch. 12:32, ch. 12:33 . He was lifted up as a spectacle, as a
mark, lifted up between heaven and earth, as if he had been unworthy of either
and abandoned by both. (2.) In his exaltation. He was lifted up to
the Father’s right hand, to give repentance and remission; he was lifted up to
the cross, to be further lifted up to the crown. (3.) In
the publishing and preaching of his everlasting gospel,Rev. 14:6 . The serpent was lifted up that all the
thousands of Israel might see it. Christ in the gospel is exhibited to us,
evidently set forth; Christ is lifted up as an ensign, Isa. 11:10. It was lifted up by Moses. Christ was made
under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it
was appointed for the cure of those that were bitten by fiery serpents. He that
sent the plague provided the remedy. None could redeem and save us but he whose
justice had condemned us. It was God himself that found the
ransom, and the efficacy of it depends upon his appointment.
The fiery serpents were sent to punish them for their tempting
Christ (so the apostle saith, 1 Co. 10:9 ), and yet they were healed by virtue derived from him. He
whom we have offended is our peace.Thirdly, The way
of applying this remedy, and that is by believing, which
plainly alludes to the Israelites’ looking up to the brazen serpent,
in order to their being healed by it. If any stung Israelite was either so
little sensible of his pain and peril, or had so little confidence in the word
of Moses as not to look up to the brazen serpent, justly did he die of his
wound; but every one that looked up to it did well, Num. 21:9 . If any so far slight either their
disease by sin or the method of cure by Christ as not to embrace Christ upon
his own terms, their blood is upon their own head. He hath said, Look, and
be saved(Isa. 45:22 ), look and live. We must take a
complacency in and give consent to the methods which Infinite Wisdom has taken
is saving a guilty world, by the mediation of Jesus Christ, as the great
sacrifice and intercessor.Fourthly, The great encouragements given us by
faith to look up to him. 1. It was for this end that he was lifted
up, that his followers might be saved; and he will pursue his end. 2. The
offer that is made of salvation by him is general, that whosoever
believes in him, without exception, might have benefit by him. 3. The
salvation offered is complete. (1.) They shall not perish, shall
not die of their wounds; though they may be pained and ill frightened, iniquity
shall not be their ruin. But that is not all. (2.) They shall have eternal
life. They shall not only not die of their wounds in the wilderness, but they
shall reach Canaan (which they were then just ready to enter into); they shall
enjoy the promised rest.[2.] Jesus Christ came to save us by pardoning
us, that we might not die by the sentence of the law, v. 16, v. 17.
Here isgospel indeed, good news, the best that ever came from
heaven to earth. Here is much,here is all in a little, the word
of reconciliation in miniature.First, Here is
God’s love ingiving his Son for the world (v. 16), where we have three things:—1. The
great gospel mystery revealed: God so loved the world that he
gave his only-begotten Son. The love of God the Father is the
original of our regeneration by the Spirit and our reconciliation by the
lifting up of the Son. Note, (1.) Jesus Christ is
the only-begotten Son of God. This magnifies his love in giving
him for us, in giving him to us; now know we that he loves us, when he has
given his only-begotten Son for us, which expresses not only his
dignity in himself, but his dearness to his Father; he was always his
delight. (2.) In order to the redemption and salvation of man, it pleased
God to give his only-begotten Son. He not only sent him into the
world with full and ample power to negotiate a peace between heaven and earth,
but he gave him, that is, he gave him up to suffer and die for us, as
the great propitiation or expiatory sacrifice. It comes in here as a reason why
he must be lifted up; for so it was determined and designed by the
Father, who gave him for this purpose, and prepared him
a body in order to it. His enemies could not have taken him if
his Father had not given him. Though he was not yet crucified, yet in
the determinate counsel of God he was given up, Acts. 2:23 . Nay, further, God has given
him, that is, he has made an offer of him, to all, and given him to all
true believers, to all the intents and purposes of the new covenant. He has
given him to be our prophet, a witness to the people, the
high priest of our profession, to be our peace, to be head of the church and
head over all things to the church, to be to us all we need. (3.) Herein God
has commended his love to the world: God so loved the
world, so really, so richly. Now his creatures shall see that he loves
them, and wishes them well. He so loved the world of fallen man as he did not
love that of fallen angels; see Rom. 5:8 ; 1 Jn. 4:10 . Behold, and wonder, that
the great God should love such a worthless world! That
the holy God should love such a wicked world with a love of
good will, when he could not look upon it with any complacency. This was
a time of love indeed, Eze. 16:6, Eze. 16:8 . The Jews vainly conceited that the
Messiah should be sent only in love to their nation, and to advance
them upon the ruins of their neighbours; but Christ tells them that he came in
love to thewhole world, Gentiles as well as Jews, 1 Jn. 2:2 . Though many of the world of mankind
perish, yet God’s giving his only-begotten Son was an instance of his love to
the whole world, because through him there is a general offer of life
and salvation made to all. It is love to the revolted rebellious province to
issue out a proclamation of pardon and indemnity to all that will come in,
plead it upon their knees, and return to their allegiance. So far God
loved the apostate lapsed world that he sent his Son with this
fair proposal, that whosoever believes in him, one or
other, shall not perish. Salvation has been of the
Jews, but now Christ is known as salvation to the ends of the
earth, a common salvation.2. Here is the great gospel
duty, and that is to believe in Jesus Christ (Whom God has thus
given, given for us, given to us ), to accept the gift, and
answer the intention of the giver. We must yield an unfeigned assent and
consent to the record God hath given in his word concerning his Son. God having
given him to us to be our prophet, priest, and king, we must give up ourselves
to be ruled, and taught, and saved by him. 3. Here is the great gospel
benefit: That whosoever believes in Christ shall not
perish. This he had said before, and here repeats it. It is the
unspeakable happiness of all true believers, for which they are eternally
indebted to Christ, (1.) That they are saved from the miseries of hell,
delivered from going down to the pit; they shall not
perish. God has taken away their sin, they shall not die; a pardon is
purchased, and so the attainder is reversed. (2.) They are entitled to the joys
of heaven: they shall have everlasting life. The convicted traitor is
not only pardoned, but preferred, and made a favourite, and treated as one whom
the King of kings delights to honour. Out of prison he comes to
reign, Eccl. 4:14 . If believers, then children; and,
if children, then heirs. Secondly, Here is God’s design in
sending hi Son into the world: it was that the world through him
might be saved. He came into the world with salvation in his
eye, with salvation in his hand. Therefore the
aforementioned offer of live and salvation is sincere, and shall be made good
to all that by faith accept it (v. 17):God
sent his Son into the world, this guilty, rebellious, apostate world; sent
him as his agent or ambassador, not as sometimes he had sent angels into the
world as visitants, but as resident. Ever since man sinned, he has dreaded the
approach and appearance of any special messenger from heaven, as being
conscious of guilt and looking for judgment: We shall surely die, for we
have seen God. If therefore the Son of God himself come, we are concerned
to enquire on what errand he comes: Is it peace? Or, as they asked
Samuel trembling, Comest thou peaceably? And this scripture returns
the answer,Peaceably. 1. He did not come to condemn the
world. We had reason enough to expect that he should, for it is a guilty
world; it is convicted, and what cause can be shown why judgment
should not be given, and execution awarded, according to law? That one
bloodof which all nations of men are made (Acts. 17:26 ) is not only tainted with an
hereditarydisease, like Gehazi’s leprosy, but it is tainted with
an hereditary guilt, like that of the Amalekites, with whom God had
war from generation to generation; and justly may such a world
as this be condemned; and if God would have sent to condemn it he had
angels at command, to pour out the vials of his wrath, a cherub with a flaming
sword ready to do execution. If the Lord had been pleased to kill
us, he would not have sent his Son amongst us. He came with full powers
indeed to execute judgment ch. 5:22, ch. 5:27 ), but did not begin with a judgment of
condemnation, did not proceed upon the outlawry, nor take advantage against us
for the breach of the covenant of innocency, but put us upon a new
trial before a throne of grace. 2. He came that the world
through him might besaved, that a door of salvation might be opened to the
world, and whoever would might enter in by it. God was in
Christ reconciling the world to himself, and so saving it.
An act of indemnity is passed and published, through Christ a remedial law
made, and the world of mankind dealt with, not according to the rigours of the
first covenant, but according to the riches of the second; that the
world through him might be saved, for it could never be saved
but through him; there is not salvation in any other. This is
good news to a convinced conscience, healing to broken bones and bleeding
wounds, that Christ, our judge, came not to condemn, but
to save. [3.] From all this is inferred the happiness of true
believers: He that believeth on him is not condemned, v. 18. Though he has been a sinner, a great sinner,
and stands convicted (habes confilentem reum—by his own
confession), yet, upon his believing, process is stayed, judgment is
arrested, and he isnot condemned. This denotes more than a reprieve;
he is not condemned, that is, he is acquitted; he stand upon his
deliverance (as we say), and if he be not condemned he is
discharged; ou krinetai —he is not judged, not dealt with in
strict justice, according to the desert of his sins. He
is accused, and he cannot plead not guilty to the
indictment, but he can plead in bar, can plead a noli
prosequi upon the indictment, as blessed Paul does,Who is he that
condemns? It is Christ that died. He is afflicted, chastened of
God, persecuted by the world; but he is not condemned. The cross
perhaps lies heavy upon him, but he is saved from the curse: condemned by
the world, it may be, but notcondemned with the world, Rom. 8:1 ; 1 Co. 11:32 .4. Christ, in the close, discourses concerning
the deplorable condition of those that persist in unbelief and wilful
ignorance,v. 18-21.(1.) Read here the doom of those that will
not believe in Christ: they are
condemned already. Observe, [1.] How great the sin of
unbelievers is; it is aggravated from the dignity of the person they slight;
they believe not in the name of the only-begotten Son of God, who is
infinitely true, and deserves to be believed, infinitely
good,and deserves to be embraced. God sent one to save us that
was dearest to himself; and shall not he be dearest to
us? Shall we not believe on his name who has a name above every name? [2.]
How great the misery of unbelievers is: they are condemned
already;which bespeaks, First, A certain condemnation. They
are as sure to be condemned in the judgment of the great day as if they were
condemned already. Secondly, A presentcondemnation. The curse
has already taken hold of them; the wrath of God now fastens upon them. They
are condemned already, for their own hearts condemn them. Thirdly, A
condemnation grounded upon their former guilt: He is
condemned already, for he lies open to the law for all his sins; the
obligation of the law is in full force, power, and virtue, against him, because
he is not by faith interested in the gospel defeasance; he is
condemned already, because he has not believed. Unbelief may truly be
called the greatdamning sin, because it leaves us under the guilt of
all our other sins; it is a sin against the remedy, against
our appeal. (2.) Read also the doom of those that would not so much
as know him, v. 19. Many inquisitive people had
knowledge of Christ and his doctrine and miracles, but they were prejudiced
against him, and would not believe in him, while the generality were sottishly
careless and stupid, and would not know him. And this is the
condemnation, the sin that ruined them, that light is come into the
world, and they loved darkness rather. Now here observe, [1.] That the
gospel is light, and, when the gospel came, light came into the
world, Light is self-evidencing, so is the gospel; it proves its
own divine origin. Light is discovering, and truly the
light is sweet, and rejoices the heart. It is a light shining in a dark
place, and a dark place indeed the world would be without it. It iscome into
all the world (Col. 1:6 ), and not confined to one corner of it,
as the Old-Testament light was. [2.] It is the unspeakable folly of the most of
men that they loved darkness rather than light, rather
than this light. The Jews loved the dark shadows of their law, and
the instructions of their blind guides, rather than the doctrine of
Christ. The Gentiles loved their superstitious services of an unknown
God, whom they ignorantlyworshipped, rather than the reasonable
service which the gospel enjoins. Sinners that were wedded to their lusts
loved their ignorance and mistakes, which supported them in their sins, rather
than the truths of Christ, which would have parted them from their sins. Man’s
apostasy began in an affectation of forbidden knowledge, but is kept up by an
affectation of forbidden ignorance. Wretched man is in love with his sickness,
in love with his slavery, and will not be made free, will not
be made whole. [3.] The true reason why men love darkness rather than
light is because their deeds are evil. They love darkness because
they think it is an excuse for their evil deeds, and they hate the light
because it robs them of the good opinion they had of themselves, by showing
them their sinfulness and misery. Their case is sad, and, because they are
resolved that they will not mend it, they are resolved that they will
not see it. [4.] Wilful ignorance is so far from excusing sin that it
will be found, at the great day, to aggravate the condemnation: This is
the condemnation, this is what ruins souls, that they shut their eyes
against the light, and will not so much as admit a parley with Christ and his
gospel; they set God so much at defiance that they desire not the knowledge of
his ways, Job. 21:14 . We must account in the judgment, not
only for the knowledge we had, and used not, but for the
knowledge wemight have had, and would not; not only for the
knowledge we sinned against, but for the knowledge we sinned
away. For the further illustration of this he shows (v. 20, v. 21)
that according as men’s hearts and lives are good or bad, so they stand
affected to the light Christ has brought into the world.First, It is not
strange if those that do evil, and resolve to persist in it, hate the light of
Christ’s gospel; for it is a common observation that every one that doeth
evil hateth the light, v. 20. Evil-doers seek concealment, out of a sense
of shame and fear of punishment; see Job. 24:13 , etc. Sinful works are works of darkness;sin from
the first affected concealment, Job. 31:33 . The light shakes the wicked,Job. 38:12, Job. 38:13 . Thus the gospel is a terror to the wicked
world: They come not to this light, but keep as far off it as they
can, lest their deeds should be reproved. Note, 1. The light of
the gospel is sent into the world to reprove the evil deeds of
sinners; to make them manifest (Eph. 5:13 ),
to show people their transgressions, to show that to be sin
which was not thought to be so, and to show them the evil of their
transgressions, that sin by the new commandment might
appear exceeding sinful. The gospel has its convictions, to make way
for its consolations. 2. It is for this reason that evil-doers hate the
light of the gospel. There were those who had done evil and were
sorry for it, who bade this light welcome, as the publicans and
harlots. But he that does evil, that does it and resolves to go
on in it, hateth the light, cannot bear to be told of his
faults. All that opposition which the gospel of Christ has met with in the
world comes from the wicked heart, influenced by the wicked
one. Christ is hated because sin is loved. 3. They who do not come to
the lightthereby evidence a secret hatred of the light. If they had
not an antipathy to saving knowledge, they would not sit down so
contentedly in damning ignorance. Secondly, On the other hand,
upright hearts, that approve themselves to God in their integrity, bid this
light welcome (v. 21): He that doeth truth cometh to the
light. It seems, then, that though the gospel had many enemies it had some
friends. It is a common observation that truth seeks no
corners. Those who mean and act honestly dread not a scrutiny, but desire
it rather. Now this is applicable to the gospel light; as
it convinces and terrifies evil-doers, so
it confirms and comforts those that walk in their
integrity. Observe here, 1. The character of a good man. (1.) He is
one that doeth truth; that is, he acts truly and sincerely in all he
does. Though sometimes he comes short of doing good, the good he
would do, yet hedoeth truth, he aims honestly; he has his infirmities, but
holds fast his integrity; as Gaius, that did faithfully (3 Jn. 5, ), as Paul (2 Co. 1:12 ), as Nathanael ch. 1:47 ),
as Asa, 1 Ki. 15:14 . (2.) He is one that cometh to the
light. He is ready to receive and entertain divine revelation as far as it
appears to him to be so, what uneasiness soever it may create him. He
that doeth truth is willing to know the truth by himself,
and to have his deeds made manifest. A good man is much employed in
trying himself, and is desirous that God would try him, Ps. 26:2 . He is solicitous
to know what the will of God is, and resolves to do it,
though ever so contrary to his own will and interest. 2. Here is the character
of a good work: it is wrought in God, in union with him by
a covenanting faith, and in communion with him by devout affections. Our works
are then good, and will bear the test, when the will of God is the
rule of them and the glory of God the end of them; when they are done in his
strength, and for his sake, to him, and not to men; and if, by the light of the
gospel, it be manifest to us that our works are thus wrought, then shall
we have rejoicing, Gal. 6:4 ; 2 Co. 1:12 .
John 3:22-36
22 Then Jesus and his disciples left
Jerusalem and went into the Judean countryside. Jesus spent some time with them
there, baptizing people.
23 At this time John the Baptist was
baptizing at Aenon, near Salim, because there was plenty of water there; and
people kept coming to him for baptism.
24 (This was before John was thrown into
prison.)
25 A debate broke out between John’s
disciples and a certain Jew over ceremonial cleansing.
26 So John’s disciples came to him and
said, “Rabbi, the man you met on the other side of the Jordan River, the one
you identified as the Messiah, is also baptizing people. And everybody is going
to him instead of coming to us.”
27 John replied, “No one can receive
anything unless God gives it from heaven.
28 You yourselves know how plainly I told
you, ‘I am not the Messiah. I am only here to prepare the way for him.’
29 It is the bridegroom who marries the
bride, and the best man is simply glad to stand with him and hear his vows.
Therefore, I am filled with joy at his success.
30 He must become greater and greater, and
I must become less and less.
31 “He has come from above and is greater
than anyone else. We are of the earth, and we speak of earthly things, but he
has come from heaven and is greater than anyone else.
32 He testifies about what he has seen and
heard, but how few believe what he tells them!
33 Anyone who accepts his testimony can
affirm that God is true.
34 For he is sent by God. He speaks God’s
words, for God gives him the Spirit without limit.
35 The Father loves his Son and has put
everything into his hands.
36 And anyone who believes in God’s Son has
eternal life. Anyone who doesn’t obey the Son will never experience eternal
life but remains under God’s angry judgment.”
John 3
Verses 22-36 In these verses we have, I. Christ’s removal into the
land of Judea (v. 22), and there he tarried with his disciples. Observe, 1. Our
Lord Jesus, after he entered upon his public work, travelled much, and removed
often, as the patriarchs in their sojournings. As it was a good part of his
humiliation that he had no certain dwelling-place, but was, as Paul, in
journeyings often, so it was an instance of his unwearied industry, in the
work for which he came into the world, that he went about in prosecution of it;
many a weary step he took to do good to souls. The Sun of
righteousness took a large circuit to diffuse his light and heat, Ps. 19:6 . 2. He was not wont to stay long at Jerusalem. Though
he went frequently thither, yet he soon returned into the country; as
here. After these things, after he had had this discourse with
Nicodemus, he came into the land of Judea; not so much for greater privacy (though
mean and obscure places best suited the humble Jesus in his humble state) as
for greater usefulness. His preaching and miracles, perhaps,
made most noise at Jerusalem, the fountain-head of news, but
did least good there, where the most considerable men of the Jewish
church had so much the ascendant. 3. When he came into the land of Judea
his disciples came with him; for these were they that continued
with him in his temptations. Many that flocked to him at Jerusalem
could not follow his motions into the country, they had no business there; but
his disciples attended him. If the ark remove, it is better to remove and
go after it (as those did, Jos. 3:3 ) than sit still without it, though it be in Jerusalem
itself. 4. There he tarried with them, dietribe —He
conversedwith them, discoursed with them. He did not retire into the
country for his ease and pleasure, but for more free conversation with his
disciples and followers. See Cant. 7:11,Cant. 7:12 . Note, Those that are ready to go with
Christ shall find him as ready to stay with them. It is supposed
that he now staid five or six months in this country. 5. There he
baptized; he admitted disciples, such as believed in him, and had more
honesty and courage than those had at Jerusalem, ch. 2:24 . John began to baptize in the land of Judea (Mt. 3:1 ), therefore Christ began there, for John had
said, There comes one after me. He
himself baptized not, with his own hand, but his disciples by his
orders and directions, as appears, ch. 4:2 . But his disciples’ baptizing was his baptizing. Holy
ordinances are Christ’s, though administered by weak men.II. John’s continuance
in his work, as long as his opportunities laster, v. 23, v. 24. Here we are told,1. That John was
baptizing. Christ’s baptism was, for substance, the same with John’s, for
John bore witness to Christ, and therefore they did not at all clash or
interfere with one another. But, (1.) Christ began the work of preaching and
baptizing before John laid it down, that he might be ready to receive
John’s disciples when he should be taken off, and so the wheels might be kept
going. It is a comfort to useful men, when they are going off the stage, to see
those rising up who are likely to fill up their place. (2.) John continued the
work of preaching and baptizing though Christ had taken it up; for he
would still, according to the measure given to him, advance the
interests of God’s kingdom. There was still work for John to do, for Christ was
not yet generally known, nor were the minds of people thoroughly
prepared for him by repentance. From heaven John had received
his command, and he would go on in his work till he thence received
his countermand,and would have his dismission from the same hand that gave
him his commission. He does not come in to Christ, lest what had formerly
passed should look like a combination between them; but he goes
on with his work, till Providence lays him aside. The greater gifts of
some do not render the labours of others, that come short of
them, needless anduseless; there is work enough for all hands.
They are sullen that will sit down and do nothing when they see themselves
out-shone. Though we have but one talent, we must account for that: and, when
we see ourselves going off, must yet go on to the last.2.
That he baptized in Enon near Salim, places we find nowhere else mentioned, and
therefore the learned are altogether at a loss where to find them. Wherever it
was, it seems that John removed from place to place; he did not think
that there was any virtue in Jordan, because Jesus was baptized there, which
should engage him to stay there, but as he saw cause he removed to other
waters. Ministers must follow their opportunities. He chose a place where there
was much water, hydata polla —many waters, that is,
many streams of water; so that wherever he met with any that were
willing to submit to his baptism water was at hand to baptize them
with, shallow perhaps, as is usual where there are manybrooks,
but such as would serve his purpose. And in that country plenty of water was a
valuable thing.3. That thither people came to him and were
baptized. Though they did not come in such vast crowds as they did when he
first appeared, yet now he was not without encouragement, but there were still
those that attended and owned him. Some refer this both to John and to
Jesus: They came and were baptized; that is, some came to John, and
were baptized by him, some to Jesus, and were baptized by him, and, as their
baptism was one, so were their hearts.4. It is noted (v. 24) that John was not yet cast into prison, to clear
the order of the story, and to show that these passages are to come in
before Mt. 6:12 .
John never desisted from his work as long as he had his liberty; nay, he seems
to have been the more industrious, because he foresaw his time was short; he
was not yet cast into prison, but he expected it ere long, ch. 9:4 .III. A contest betweenJohn’s disciples and the Jews
about purifying, v. 25. See how the gospel of Christ came not to send peace
upon earth, but division. Observe, 1. Who were the
disputants: some of John’s disciples, and the Jews who had not
submitted to his baptism of repentance. Penitents and impenitents divide this
sinful world. In this contest, it should seem, John’s disciples were
the aggressors, and gave the challenge; and it is a sign
that they were novices, who had more zeal than discretion. The truths of God
have often suffered by the rashness of those that have undertaken to defend
them before they were able to do it. 2. What was the matter in
dispute: about purifying, about religious washing. (1.) We
may suppose that John’s disciples cried up his baptism, his purifying,
as instar omnium—superior to all others, and gave the preference to
that as perfecting and superseding all the purifications of the Jews, and they
were in the right; but young converts are too apt to boast of their
attainments, whereas he that finds the treasure should hide
it till he is sure that he has it, and not talk of it too much at first.
(2.) No doubt the Jews with as much assurance applauded
the purifyings that were in use among them, both those that were
instituted by the law of Moses and those that were imposed by the tradition of
the elders; for the former they had a divine warrant, and for the latter the
usage of the church. Now it is very likely that the Jews in this dispute, when
they could not deny the excellent nature and design of John’s
baptism, raised an objection against it from Christ’s baptism, which gave
occasion for the complaint that follows here (v. 26): "Here is John baptizing in one place.’’ say they,
"and Jesus at the same time baptizing in another place; and therefore
John’s baptism, which his disciples so much applaud, is either,’’
[1.] "Dangerous, and of illconsequence to the peace of
the church and state, for you see it opens a door to endless parties. Now that
John has begun, we shall have every little teacher set up for a baptist
presently. Or,’’ [2.] "At the best it
is defective and imperfect. If John’s baptism, which you
cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it,
so that for your parts you are shaded already by a greater light, and your
baptism is soon gone out of request.’’ Thus objections are made against the
gospel from the advancement and improvement of gospel light, as if childhood
and manhood were contrary to each other, and the superstructure were against
the foundation. There was no reason to object Christ’s baptism against John’s,
for they consisted very well together.IV. A complaint which John’s disciples
made to their master concerning Christ and his baptizing, v. 26. They, being nonplussed by the fore-mentioned
objection, and probably ruffled and put into a heat by it, come to
their master, and tell him, "Rabbi, he that was with thee, and
was baptized of thee, is now set up for himself; he baptizeth, and all men
come to him; and wilt thou suffer it?’’ Their itch for disputing
occasioned this. It is common for men, when they find themselves run aground in
the heat of disputation, to fall foul upon those that do them no harm. If these
disciples of John had not undertaken to dispute about purifying,before
they understood the doctrine of baptism, they might have answered the
objection without being put into a passion. In their complaint, they speak
respectfully to their own master, Rabbit; but speak very slightly of
our Saviour, though they do not name him. 1. They suggest that Christ’s setting
up a baptism of his own was a piece of presumption, very unaccountable; as if
John, having first set up this rite of baptizing, must have the monopoly of it,
and, as it were, a patent for the invention: "He that was with thee
beyond Jordan, as a disciple of thine, behold, and
wonder, the same, the very same, baptizes,and takes thy work out
of thy hand.’’ Thus the voluntary condescensions of the Lord Jesus, as that of
his being baptized by John, are often unjustly and very unkindly turned to his
reproach. 2. They suggest that it was a piece of ingratitude to John.
He to whom thou barest witness baptizes; as if Jesus owed all his
reputation to the honourable character John gave of him, and yet had very
unworthily improved it to the prejudice of John. But Christ needed not John’s
testimony, ch. 5:36 . He reflected more honour upon John than he received
from him, yet thus it is incident to us to think that others are more indebted
to us than really they are. And besides, Christ’s baptism was not in the least
animpeachment, but indeed the greatest improvement, of John’s
baptism, which was but to lead the way to Christ’s. John was just to
Christ, in bearing witness to him; and Christ’s answering his testimony did rather
enrich than impoverish John’s ministry. 3. They conclude that it would be a
total eclipse to John’s baptism: "All men come to him; they that
used to follow with us now flock after him, it is therefore time for us to look
about us.’’ It was not indeed strange that all men came to him. As
far as Christ is manifested he will be magnified; but why
should John’s disciples grieve at this? Note, Aiming at the monopoly of honour
and respect has been in all ages the bane of the church, and the shame of its
members and ministers; as also a vying of interests, and a jealousy of
rivalship and competition. We mistake if we think that the excelling gifts and
graces, and labours and usefulness, of one, are a diminution and disparagement
to another that has obtained mercy to be faithful; for the Spirit is a free
agent, dispensing to every one severally as he will. Paul rejoiced in
the usefulness even of those that opposed him,Phil. 1:18 . We must leave it to God to choose, employ, and honour
his own instruments as he pleaseth, and not covet to be placed
alone. V. Here is John’s answer to this complaint which his disciples
made, v. 27, etc. His disciples expected that he would have resented
this matter as they did; but Christ’s manifestation to Israel was
no surprise to John, but what he looked for; it was
not disturbance to him, but what he wished for. He therefore checked
the complaint, as Moses, Enviest thou for my sake? and took this
occasion to confirm the testimonies he had formerly borne to Christ as superior
to him, cheerfully consigning and turning over to him all the interest he had
in Israel. In this discourse here, the first minister of the gospel (for so
John was) is an excellent pattern to all ministers
to humble themselves and to exalt the Lord Jesus.1. John
here abases himself in comparison with Christ, v. 27-30. The more others magnify us, the more we must humble
ourselves, and fortify ourselves against the temptation of flattery and
applause, and the jealousy of our friends for our honour, by remembering our
place, and what we are, 1 Co. 3:5 .(1.) John acquiesces in the divine disposal,
and satisfies himself with that (v. 27): A man can receive nothing except it be given him
from heaven, whenceevery good gift comes (James. 1:17 ), a general truth very applicable in this case.
Different employments are according to the direction of divine Providence,
different endowments according to the distribution of the divine grace. No
man can take any truehonour to himself, Heb. 5:4 . We have as necessary and constant a dependence upon
the grace of God in all the motions and actions of the spiritual life as we
have upon the providence of God in all the motions and actions of the natural
life: now this comes in here as a reason, [1.] Why we should
not envy those that have a larger share of gifts than we have, or
move in a larger sphere of usefulness. John reminds his disciples that Jesus
would not have thus excelled him except he had received it from
heaven, for, as man andMediator, he received
gifts; and, if God gave him the Spirit without measure (v. 34), shall they grudge at it? The same reason will hold as to
others. If God is pleased to give to others more ability and success
than to us, shall we be displeased at it, and reflect upon him as unjust,
unwise, and partial? See Mt. 20:15 . [2.] Why we should not bediscontented, though we
be inferior to others in gifts and usefulness, and be eclipsed by their
excellencies. John was ready to own that it was the gift, the free gift, of
heaven, that made him a preacher, a prophet, a baptist: it was God that gave
him the interest he had in the love and esteem of the people; and, if now his
interest decline, God’s will be done! He
that gives may take. What we receive from heaven
we must take as it is given. Now John never received a commission for
a standing perpetual office, but only for a temporaryone, which
must soon expire; and therefore, when he has fulfilled his ministry, he can
contentedly see it go out of date. Some give quite another sense of these
words: John had taken pains with his disciples, to teach them the reference
which his baptism had to Christ, who should come after him, and yet be
preferred before him, and do that for them which he could not do; and yet,
after all, they dote upon John, and grudge this preference of Christ above him:
Well saith John, I see a man can receive (that is,
perceive) nothing, except it be given him from heaven. The labour of
ministers if all lost labour, unless the grace of God make it effectual. Men do
not understand that which is made most plain, nor believe that which
is made most evident, unless it be given them from heaven to
understand and believe it.(2.) John appeals to the testimony he had formerly
given concerning Christ (v. 28): You can bear me witness that I said, again and
again, I am not the Christ, but I am sent before him. See how steady
and constant John was in his testimony to Christ, and not as a reed shaken
with the wind; neither the frowns of the chief priests, nor the
flatteries of his own disciples, could make him change his note. Now this
serves here, [1.] As a conviction to his disciples of the
unreasonableness of their complaint. They had spoken of the witness which their
master bore to Jesus (v. 26): "Now,’’ saith John, "do you not remember what
the testimony was that I did bear? Call that to mind, and you will see your own
cavil answered. Did I not say, I am not the Christ?Why then do you
set me up as a rival with him that is? Did I not say, I am sent
beforehim? Why then does it seem strange to you that I should stand by and
give way to him?’’ [2.] It is a comfort to himself that he had
never given his disciples any occasion thus to set him up
in competition with Christ; but, on the contrary, had
particularly cautioned them against this mistake, though he might
have made a hand of it for himself. It is a satisfaction to faithful ministers
when they have done what they could in their places to prevent any
extravagances that their people ran into. John had not only not encouraged them
to hope that he was the Messiah, but had plainly told them the contrary, which
was now a satisfaction to him. It is a common excuse for those who have undue
honour paid them, Si populus vult decipi, decipiatur—If the people
will be deceived, let them; but that is an ill maxim for those to go by
whose business it is to undeceive people. The lip of truth shall
be established. (3.) John professes the great satisfaction he had in the
advancement of Christ and his interest. He was so far
from regretting it, as his disciples did, that
he rejoiced in it. This he expresses (v. 29) by an elegant similitude. [1.] He compares our Saviour to
the bridegroom: "He that hath the bride is the
bridegroom. Do all men come to him? It is well, whither else
should they go? Has he got the throne in men’s affections? Who else should have
it? It is his right; to whom should the bride be brought but to the
bridegroom?’’ Christ was prophesied of in the Old Testament as a bridegroom,Ps. 45, . The Word was made flesh, that the disparity of
nature might not be a bar to the match. Provision is made for the
purifying of the church, that the defilement of sin might be no bar. Christ
espouses his church to himself; he has the bride, for he has her
love, he has her promise; the church is subject to Christ. As far as
particular souls are devoted to him in faith and love, so far the bridegroom
has the bride. [2.] He compares himself to thefriend of the
bridegroom, who attends upon him, to do him honour and service, assists
him in prosecuting the match, speaks a good word for him, uses his interest on
his behalf, rejoices when the match goes on, and most of all when the point is
gained, and he has the bride. All that John had done in
preaching and baptizing was to introduce him; and, now that he was come, he had
what he wished for: The friend of the bridegroom stands, and hears
him; stands expecting him, and waiting for him; rejoices with joy
because of the bridegroom’s voice, because he is come to the marriage
after he had been long expected. Note, First, Faithful ministers are
friends of the bridegroom, to recommend him to the affections and choice of the
children of men; to bring letters and messages from him, for he courts by
proxy; and herein they must be faithful to him. Secondly, The friends
of the bridegroom must stand, and hear the bridegroom’s
voice; must receive instructions from him, and attend his orders; must
desire to have proofs of Christ speaking in them, and with them (2 Co. 13:3 ); that is the bridegroom’s voice.
Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the
fulfilling of the joy of every good minister. If the day of Christ’s espousals
be the day of the gladness of his heart (Cant. 3:11 ), it cannot but be of their too who love him and wish
well to his honour and kingdom. Surely they have no greater joy. (4.)
He owns it highly fit and necessary that the reputation and interest of Christ
should be advanced, and his own diminished (v. 30): He must increase, but I must decrease. If they
grieve at the growing greatness of the Lord Jesus, they will have more and more
occasion to grieve, as those have that indulge themselves in envy and
emulation. John speaks of Christ’s increase and his own decrease, not only
asnecessary and unavoidable, which could not
be helped and therefore must be borne, but as highly just and agreeable, and
affording him entire satisfaction. [1.] He was well pleased to see
the kingdom of Christ getting ground: "He must increase. You
think he has gained a great deal, but it is nothing to what he will gain.’’
Note, The kingdom of Christ is, and will be, a growing kingdom, like the light
of the morning, like the grain of mustard-seed. [2.] He was not at
all displeased that the effect of this was the diminishing of his own
interest: I must decrease. Created excellencies are under this law, they must
decrease. I have seen an end of all
perfection. Note, First, The shining forth of the glory of
Christ eclipses the lustre of all other glory. The glory that stands
in competition with Christ, that of the world and the flesh,
decreases and loses ground in the soul as the knowledge and love of Christ
increase and get ground; but it is here spoken of that which
is subservient to him. As the light of the morning increases, that of
the morning star decreases. Secondly, If our diminution or abasement
may but in the least contribute to the advancement of Christ’s name, we must
cheerfully submit to it, and be content to be any thing, to
be nothing, so that Christ may be all. 2. John Baptist
here advances Christ, and instructs his disciples concerning him, that,
instead of grieving that so many come to him, they might come to him
themselves.(1.) He instructs them concerning the dignity of Christ’s
person (v. 31): He that cometh from above, that cometh
from heaven, is above all. Here, [1.] He supposes his divine origin, that
he came from above, from heaven,which bespeaks not only his
divine extraction, but his divine nature. He had a being before his conception,
a heavenly being. None but he that came from heaven was fit to show us the will
of heaven, or the way to heaven. When God would save man, he sent from
above. [2.] Hence he infers his sovereign authority: he is above
all, above all things and all persons, God over all, blessed for
evermore. It is daring presumption to dispute precedency with him. When we
come to speak of the honours of the Lord Jesus, we find they transcend all
conception and expression, and we can say but this, He is above
all. It was said of John Baptist, There is not a greater among them
that are born of women. But the descent of Christ from heaven put such a
dignity upon him as he was not divested of by his being made flesh; still he
was above all. This he further illustrates by the meanness of those
who stood in competition with him: He that is of the earth, is
earthly, ho on ek tes ges, ek tes ges esti —He that is of the
earth is of the earth; he that has his origin of the earth has his food
out of the earth, has his converse with earthly things, and his concern is for
them. Note, First, Man has his rise out of the earth; not only Adam
at first, but we also still are formed out of the clay, Job. 33:6 . Look to the rock whence we were
hewn.Secondly, Man’s constitution is therefore earthly; not only
his body frail and mortal, but his soul corrupt and carnal, and its bent and
bias strong towards earthly things. The prophets and apostles were of the same
mould with other men; they were but earthen vessels,though they had a rich
treasure lodged in them; and shall these be set up as rivals with
Christ? Let the potsherds strive with the potsherds of
the earth; but let them not cope with him that came from
heaven. (2.) Concerning the excellency and certainty of his doctrine.His
disciples were displeased that Christ’s preaching was admired, and attended
upon, more than his; but he tells them that there was reason enough for it.
For,[1.] He, for his part, spoke of the earth, and so do all those
that are of the earth. The prophets were men and spoke like
men; of themselves they could not speak but of the earth, 2 Co. 3:5 . The preaching of the prophets and of John was but low
and flat compared with Christ’s preaching; as heaven is high above the earth,
so were his thoughts above theirs. By them God spoke on earth, but in
Christ he speaketh from heaven. [2.] But he that cometh from heaven
is not only in his person, but in his doctrine, above all the prophets that
ever lived on earth; none teacheth like him. The doctrine of Christ is here
recommended to us,First,As infallibly sure and certain, and
to be entertained accordingly (v. 32): What he hathseen and heard, that he
testifieth. See here, 1. Christ’s divine knowledge; he testified nothing
but what he had seen and heard, what he was perfectly apprized of and
thoroughly acquainted with. What he discovered of the divine nature and of the
invisible world was what he had seen; what he revealed of the mind of
God was what he hadheard immediately from him, and not at second hand. The
prophets testified what was made known to them in creams and visions by the
mediation of angels, but not what they had seen and heard. John was the
crier’s voice, that said, "Make room for the
witness,and keep silence while the charge is given,’’ but then leaves
it to the witness to give in his testimony himself, and the judge to give the
charge himself. The gospel of Christ is not a doubtful opinion, like an
hypothesis or new notion in philosophy, which every one is at liberty to
believe or not; but it is a revelation of the mind of God, which is
of eternal truth in itself, and of infinite concern to us.
2. His divine grace and goodness: that which he
hadseen and heard he was pleased to make known to us, because he
knew it nearly concerned us. What Paul had seen and heard in the third heavens
he could not testify (2 Co. 12:4 ), but Christ knew how to utter what he
had seen and heard. Christ’s preaching is here called
his testifying, to denote, (1.) The convincing evidence of
it; it was notreported as news by hearsay, but it was testified as
evidence given in court, with great caution and assurance. (2.) The
affectionate earnestness of the delivery of it: it was testified with concern
and importunity, as Acts. 18:5 .From the certainty of Christ’s doctrine,
John takes occasion, [1.] To lament the infidelity of the most of men: though
he testifies what is infallibly true, yet no man re ceiveth his
testimony, that is, very few, next to none, none in comparison with those that
refuse it. They receive it not, they will not hear it, they do not heed it, or
give credit to it. This he speaks of not only as a matter ofwonder, that
such a testimony should not be received (Who hath believed our report? How
stupid and foolish are the greatest part of mankind, what enemies to
themselves!) but as matter of grief; John’s disciples grieved
that all men came to Christ (v. 26); they thought his followers too many. But John grieves
that no man came to him; he thought them too few. Note, The unbelief
of sinners is the grief of saints. It was for this that St. Paul
had great heaviness, Rom. 9:2 . [2.] He takes occasion to commend the faith of the
chosen remnant (v. 33): He that hath received his testimony (and some
such there were, though very few) hath set to his seal that God is
true. God is true, though we do not set our seal to it; let God
be true, and every man a liar; his truth needs not our faith to support it, but
by faith we do ourselves the honour and justice to subscribe to his truth, and
hereby God reckons himself honoured. God’s promises are all yea and
amen; by faith we put our amen to them, as Rev. 22:20 . Observe, He that receives the testimony of Christ
subscribes not only to the truth of Christ, but to the truth
of God, for his name is the Word of God; the commandments
of God and the testimony of Christ are put together,Rev. 12:17 . By believing in Christ we set to our
seal, First, That God is true to all the promises which he has
made concerning Christ, that which he spoke by the mouth
of allhis holy prophets; what he swore to our fathers is
all accomplished, and not one iota or tittle of it fallen to the ground, Lu. 1:70 , etc. Acts. 13:32, Acts. 13:33 . Secondly, That he is true to all the
promises he has made in Christ; we venture our souls upon God’s
veracity, being satisfied that he is true; we are willing to deal
with him upon trust, and to quit all in this world for a happiness in
reversion and out of sight. By this we greatly honour God’s faithfulness. Whom
we give credit to we give honour to.Secondly, It is
recommended to us as a divine doctrine; not his own, but his
that sent him (v. 34): For he whom God hath sent speaketh the word of
God, which he was sent to speak, and enabled to speak; for God giveth
not the Spirit by measure unto him. The prophets were as messengers that
brought letters from heaven; but Christ came under the character of
an ambassador, and treats with us as such; for, 1. He spoke
the words of God, and nothing he said savoured of human infirmity;
both substance and language were divine. He proved himself sent of
God ch. 3:2 ), and therefore his words are to be received as the
words of God. By this rule we may try the spirits: those that speak as the
oracles of God,and prophesy according to the proportion of
faith, are to be received as sent of God. 2. He spoke as no
other prophet did; for God giveth not the Spirit by measure to him. None
can speak the words of God without the Spirit of God, 1 Co. 2:10, 1 Co. 2:11 . The Old-Testament prophets had the Spirit, and in
different degrees, 2
Ki. 2:9, 2 Ki. 2:10 .
But, whereas God gave them the Spirit by measure (1 Co. 12:4 ), he gave him to Christwithout measure; all
fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The
Spirit was not in Christ as in a vessel, but as in a fountain, as in a
bottomless ocean. "The prophets that had the Spirit in a limited manner,
only with respect to some particular revelation, sometimes spoke
of themselves; but he that had the Spirit always residing in him,
without stint, always spoke the words of God.’’ So Dr. Whitby.(3.)
Concerning the power and authority he is invested with, which gives
him the pre-eminence above all others, and a more excellent name than they.[1.]
He is the beloved Son of the Father (v. 35): The Father loveth the Son. The prophets were
faithful as servants, but Christ as a Son; they were employed as servants, but
Christ beloved as a son, always his delight, Prov. 8:30 . The Father was well pleased in him; not only
he didlove him, but he doth love him; he continued his love to
him even in his estate of humiliation, loved him never the less for his poverty
and sufferings.[2.] He is Lord of all.The Father, as an evidence of his
love for him, hath given all things into his hand. Love is
generous. The Father took such a complacency and had such a confidence in him
that he constituted him the great feoffee in trust for mankind.
Having given him the Spirit without measure, he gave him all
things; for he was hereby qualified to be master and manager of all. Note,
It is the honour of Christ, and the unspeakable comfort of all Christians, that
the Father hath given all things into the hands of the
Mediator. First, All power; so it is explained, Mt. 28:18 . All the works of creation being put under his feet,
all the affairs of redemption are put into his hand; he is Lord of all. Angels
are his servants; devils are his captives. He has power over all
flesh, the heathen given him for his inheritance. The
kingdom of providence is committed to his administration. He has power to
settle the terms of the covenant of peace as the
great plenipotentiary, to govern his church as the
great lawgiver, to dispense divine favours as the
great almoner, and to call all to account as the
great Judge. Both the golden sceptre and the iron rod are given into
his hand.Secondly, All grace is given into his hand as the
channel of conveyance; all things, all those good things which God
intended to give to the children of men; eternal life, and all its
preliminaries. We are unworthy that the Father should give those
things into our hands, for we have made ourselves the children
of his wrath; he hath therefore appointed the Son of his love to
be trustee for us, and the things he intended for us he gives into his
hands, who is worthy, and has merited both honours for himself and favours
for us. They are given into his hands, by him to be given into ours.
This is a great encouragement to faith, that the riches of the new covenant are
deposited in so sure, so kind, so good a hand, the hand of him that purchased
them for us, and us for himself, who is able to keep all that which both God
and believers have agreed to commit to him. [3.] He is the object of
that faith which is made the great condition of eternal happiness, and herein
he has the pre-eminence above all others: He that believeth on the Son,
hath life, v. 36. We have here the application of what he had said concerning
Christ and his doctrine; and it is theconclusion of the whole matter. If
God has put this honour upon the Son, we must by faith give honour to him. As
God offers and conveys good things to us by the testimony of Jesus
Christ, whose word is the vehicle of divine favours, so we receive and partake
of those favours by believing the testimony, and entertaining that
word as true and good;this way of receiving fitly
answers that way of giving. We have here the sum of that gospel which
is to be preached to every creature, Mk. 16:16 . Here is,First, The blessed state of all true
Christians: He that believes on the Son hath everlasting life. Note,
1. It is the character of every true Christian that he believes on the Son
of God; not only believes him, that what he saith is true, but
believes on him, consents to him, and confides in him. The benefit of
true Christianity is no less than everlasting life; this is what
Christ came to purchase for us and confer upon us; it can be no less than the
happiness of an immortal soul in an immortal God. 2. True believers,
even now, have everlasting life; not only they shall have it
hereafter, but they have it now. For, (1.) They have very good
security for it. The deed by which it passeth is sealed and delivered to them,
and so they have it; it is put into the hands of their guardian for
them, and so they have it, though the use be not yet transferred into possession.
They have the Son of God, and in him they have life; and the Spirit
of God, the earnest of this life. (2.) They have the
comfortable foretastes of it, in
