BIBLES NET. COM
Matthew Henry’s Complete Commentary
on the Whole Bible
Back to Biblesnet.com Home Page
|
[Previous] [Next] |
Matthew Henry |
J O H N.
CHAP. III.
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,
II. John Baptist’s discourse with his disciples concerning Christ, upon
occasion of his coming into the neighbourhood where John was
(ver. 22-36),
in which he fairly and faithfully resigns all his honour and interest
to him.
| Christ’s Interview with Nicodemus. |
|
|
1 There was a man of the Pharisees, named Nicodemus, a ruler of
the Jews:
2 The same came to Jesus by night, and said unto him, Rabbi, we
know that thou art a teacher come from God: for no man can do
these miracles that thou doest, except God be with him.
3 Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man be born again, he cannot see the kingdom of
God.
4 Nicodemus saith unto him, How can a man be born when he is
old? can he enter the second time into his mother’s womb, and be
born?
5 Jesus answered, Verily, verily, I say unto thee, Except a man
be born of water and of the Spirit, he cannot enter into the
kingdom of God.
6 That which is born of the flesh is flesh; and that which is
born of the Spirit is spirit.
7 Marvel not that I said unto thee, Ye must be born again.
8 The wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it
goeth: so is every one that is born of the Spirit.
9 Nicodemus answered and said unto him, How can these things
be?
10 Jesus answered and said unto him, Art thou a master of
Israel, and knowest not these things?
11 Verily, verily, I say unto thee, We speak that we do know,
and testify that we have seen; and ye receive not our witness.
12 If I have told you earthly things, and ye believe not, how
shall ye believe, if I tell you of heavenly things?
13 And no man hath ascended up to heaven, but he that came down
from heaven, even the Son of man which is in heaven.
14 And as Moses lifted up the serpent in the wilderness, even
so must the Son of man be lifted up:
15 That whosoever believeth in him should not perish, but have
eternal life.
16 For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have
everlasting life.
17 For God sent not his Son into the world to condemn the
world; but that the world through him might be saved.
18 He that believeth on him is not condemned: but he that
believeth not is condemned already, because he hath not believed
in the name of the only begotten Son of God.
19 And this is the condemnation, that light is come into the
world, and men loved darkness rather than light, because their
deeds were evil.
20 For every one that doeth evil hateth the light, neither
cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds
may be made manifest, that they are wrought in God.
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 the rulers, or of the
Pharisees; yet.
1. 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.
2. 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,
(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 was at 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 and forwardness. 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
the evening, or the rest of the night, than not converse
with Christ. When others were sleeping, he was getting knowledge, as
David by meditation,
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 Christianæ–Christian
nights, much more instructive than the Noctes
Atticæ–Attic nights. Or,
[3.] As an act of fear and cowardice. 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 was timorous, 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. ii. 2.
Secondly, Though now he came by night, yet afterwards,
when there was occasion, he owned Christ publicly,
ch. vii. 50; xix. 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
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 a teacher 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
opportunity imaginable 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
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 saw defective 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 that change 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 must live 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 both denuo–again, and desuper–from above.
1. We must be born anew; so the word is taken,
and ab initio–from the beginning,
Luke i. 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.
2. We must be born from above, so the word is used by the
evangelist,
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
and its tendency to heaven: it is to be born to a divine
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 be born 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,
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,–and what 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
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,
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,
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,
(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
and renewing of the Holy Ghost,
Tit. iii. 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 become
spiritual.
[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. vi. 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. ii. 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.
1. 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, the masters
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
with the Holy Ghost and with fire means 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. iii. 5.
You are washed,
1 Cor. vi. 11.
See
(2.) Cools and refreshes it, as water does the hunted hart and the
weary traveller. The Spirit is compared to water,
ch. vii. 38, 39; Isa. xliv. 3.
In the first creation, the fruits of heaven were born of water
(Gen. i. 20),
in allusion to which, perhaps, they that are born from above are said
to be born of water.
2. 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 ii. 2),
his strong influences on the hearts of sinners are compared to
the breathing of the wind
and his sweet influences on the souls of saints to the north and
south wind,
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. cxlviii. 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 Cor. xii. 11.
2. 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
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 way went
the Spirit?
1 Kings xxii. 24.
See
and compare it with
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 it
practicable, 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 was unintelligible 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; by wisdom
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
necessary things, there great things, these divine
things; had he never read
Ezek. xviii. 31; xxxvi. 25, 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
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 he knew,
and had seen, for he was by him as one brought up with
him,
Prov. viii. 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 be
unbelievers of that which yet (so cogent are the motives of
credibility) they cannot disbelieve!
[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,
“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
(Matt. xi. 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; see
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
It is not for us to send to heaven for instructions; we must wait to
receive what instructions Heaven will send to us; see
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 began above; 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 Cor. xv. 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
looking from heaven
(Ps. lxxx. 14),
speaking from heaven
(Neh. ix. 13),
sending from heaven,
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 thus condescended 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
(vii. 13),
by which the Jews always understand to be meant the Messiah. Christ,
in calling himself the Son 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 of humiliation.
(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 Cor. ii. 8),
and God purchased the church with his own blood,
Acts xx. 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, that
faithful saying
(1 Tim. i. 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,
(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,
[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,
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, The deadly and destructive nature of
sin, which is implied here. The guilt of sin is like the
pain of 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. iii. 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. xxiii. 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. i. 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,
Luke xxiv. 26, 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. xii. 32, 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,
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. xi. 10.
3. 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,
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,
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. xlv. 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,
Here is gospel 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 in giving 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,
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
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,
Ezek. xvi. 6, 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 the whole
world, Gentiles as well as Jews,
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. iv. 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
blood of which all nations of men are made
is not only tainted with an hereditary disease, 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
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 be saved, 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 is not 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 not
condemned with the world,
Rom. viii. 1; 1 Cor. xi. 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 present condemnation. 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 great damning 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 is come into all the world
(Col. i. 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
ignorantly worshipped, 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,
We must account in the judgment, not only for the knowledge we
had, and used not, but for the knowledge we might 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
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
&c. Sinful works are works of darkness; sin from the first
affected concealment,
The light shakes the wicked,
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. v. 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 light thereby 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 he doeth truth, he aims
honestly; he has his infirmities, but holds fast his integrity; as
Gaius, that did faithfully
(3 John 5),
as Paul
(2 Cor. i. 12),
as Nathanael
(ch. i. 47),
as Asa,
(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,
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. vi. 4; 2 Cor. i. 12.
| John’s Testimony to Christ. |
|
|
22 After these things came Jesus and his disciples into the
land of Judæa; and there he tarried with them, and baptized.
23 And John also was baptizing in Ænon near to Salim, because
there was much water there: and they came, and were baptized.
24 For John was not yet cast into prison.
25 Then there arose a question between some of John’s
disciples and the Jews about purifying.
26 And they came unto John, and said unto him, Rabbi, he that
was with thee beyond Jordan, to whom thou barest witness, behold,
the same baptizeth, and all men come to him.
27 John answered and said, A man can receive nothing, except it
be given him from heaven.
28 Ye yourselves bear me witness, that I said, I am not the
Christ, but that I am sent before him.
29 He that hath the bride is the bridegroom: but the friend of
the bridegroom, which standeth and heareth him, rejoiceth greatly
because of the bridegroom’s voice: this my joy therefore is
fulfilled.
30 He must increase, but I must decrease.
31 He that cometh from above is above all: he that is of the
earth is earthly, and speaketh of the earth: he that cometh from
heaven is above all.
32 And what he hath seen and heard, that he testifieth; and no
man receiveth his testimony.
33 He that hath received his testimony hath set to his seal
that God is true.
34 For he whom God hath sent speaketh the words of God: for God
giveth not the Spirit by measure unto him.
35 The Father loveth the Son, and hath given all things into
his hand.
36 He that believeth on the Son hath everlasting life: and he
that believeth not the Son shall not see life; but the wrath of
God abideth on him.
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,
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,
than sit still without it, though it be in Jerusalem itself.
4. There he tarried with them, dietribe—He
conversed with 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
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,
John began to baptize in the land of Judea
(Matt. iii. 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,
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
lasted,
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 and useless;
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 many
brooks, 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
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,
III. A contest between John’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 ill consequence 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,
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,
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 an
impeachment, 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. i. 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,
&c. 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.) 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,
whence every good gift comes
(James i. 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 true honour to himself,
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 and
Mediator, 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
[2.] Why we should not be discontented, 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 temporary one, 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 before him?
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,
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 the friend 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
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
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 as necessary 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 xxxiii. 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 Cor. iii. 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 hath seen 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 had heard 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 had seen 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
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 not reported
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
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 receiveth 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 of
wonder, 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. ix. 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
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,
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 all his holy prophets; what
he swore to our fathers is all accomplished, and not one iota or
tittle of it fallen to the ground,
Luke i. 70, &c. Acts xiii. 32, 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. iii. 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 Cor. ii. 10, 11.
The Old-Testament prophets had the Spirit, and in different degrees,
But, whereas God gave them the Spirit by measure
he gave him to Christ without 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. viii. 30.
The Father was well pleased in him; not only he did love 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,
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 the conclusion 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,
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 present
communion with God and the tokens of his love. Grace is glory
begun.
|
[Previous] [Next] |
Matthew Henry |
|
Back to Bibles Net . Com – Online Christian Library Matthew Henry’s Complete Commentary – Free Download |
Copyright 2008. Bibles Net. Com. All Rights Reserved.