mh_parser/vol_split/43 - John/Chapter 3.xml

<div2 id="John.iv" n="iv" next="John.v" prev="John.iii" progress="71.13%" title="Chapter III">
<h2 id="John.iv-p0.1">J O H N.</h2>
<h3 id="John.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="John.iv-p1">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, <scripRef id="John.iv-p1.1" osisRef="Bible:John.3.1-John.3.21" parsed="|John|3|1|3|21" passage="Joh 3:1-21">ver. 1-21</scripRef>. II. John Baptist's
discourse with his disciples concerning Christ, upon occasion of
his coming into the neighbourhood where John was (<scripRef id="John.iv-p1.2" osisRef="Bible:John.3.22-John.3.36" parsed="|John|3|22|3|36" passage="Joh 3:22-36">ver. 22-36</scripRef>), in which he fairly
and faithfully resigns all his honour and interest to him.</p>
<scripCom id="John.iv-p1.3" osisRef="Bible:John.3" parsed="|John|3|0|0|0" passage="Joh 3" type="Commentary"/>
<scripCom id="John.iv-p1.4" osisRef="Bible:John.3.1-John.3.21" parsed="|John|3|1|3|21" passage="Joh 3:1-21" type="Commentary"/><div class="Commentary" id="Bible:John.3.1-John.3.21">
<h4 id="John.iv-p1.5">Christ's Interview with
Nicodemus.</h4>
<p class="passage" id="John.iv-p2">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
<i>of</i> 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 <i>of</i> heavenly
things?   13 And no man hath ascended up to heaven, but he
that came down from heaven, <i>even</i> 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.</p>
<p class="indent" id="John.iv-p3">We found, in the close of the foregoing
chapter, that few were brought to Christ at Jerusalem; yet here was
<i>one,</i> a considerable one. It is worth while to go a great way
for the salvation though but of <i>one soul.</i> Observe,</p>
<p class="indent" id="John.iv-p4">I. Who this Nicodemus was. Not many mighty
and noble are called; yet some are, and here was one. <i>Not
many</i> of the <i>rulers, or of the Pharisees;</i> yet. 1. This
was a <i>man of the Pharisees,</i> bred to learning, a scholar. Let
it not be said that all Christ's followers are <i>unlearned and
ignorant men.</i> 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 <i>ruler of the Jews,</i> 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 <i>well inclined,</i> 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
<i>could,</i> when he could not do what he <i>would.</i></p>
<p class="indent" id="John.iv-p5">II. His solemn address to our Lord Jesus
Christ, <scripRef id="John.iv-p5.1" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2"><i>v.</i> 2</scripRef>. See
here,</p>
<p class="indent" id="John.iv-p6">1. When he came: <i>He came to Jesus by
night.</i> 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,
<scripRef id="John.iv-p6.1" osisRef="Bible:Mal.2.7" parsed="|Mal|2|7|0|0" passage="Mal 2:7">Mal. ii. 7</scripRef>. (2.) He made
this address <i>by night,</i> which may be considered, [1.] As an
act of <i>prudence</i> and <i>discretion.</i> Christ was engaged
all day in <i>public</i> work, and he would not interrupt him then,
nor expect his attendance then, but observed <i>Christ's hour,</i>
and waited on him when he was <i>at leisure.</i> 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
<i>incognito,</i> lest being known to the chief priests they should
be the more enraged against Christ. [2.] As an act of <i>zeal</i>
and <i>forwardness.</i> 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 <i>evening,</i>
or the rest of the <i>night,</i> than not converse with Christ.
When others were sleeping, he was getting knowledge, as David by
meditation, <scripRef id="John.iv-p6.2" osisRef="Bible:Ps.63.6 Bible:Ps.119.148" parsed="|Ps|63|6|0|0;|Ps|119|148|0|0" passage="Ps 63:6,119:148">Ps. lxiii. 6, and
cxix. 148</scripRef>. 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 <i>Noctes Christianæ—Christian nights,</i>
much more instructive than the <i>Noctes Atticæ—Attic nights.</i>
Or, [3.] As an act of <i>fear</i> and <i>cowardice.</i> He was
afraid, or ashamed, to be <i>seen</i> with Christ, and therefore
came <i>in the night.</i> When religion is out <i>of fashion,</i>
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, <i>First,</i> Though he came by night,
Christ bade him welcome, accepted his integrity, and pardoned his
infirmity; he considered his <i>temper,</i> which perhaps was
<i>timorous,</i> and the <i>temptation</i> 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. <i>Paul
preached privately to those of reputation,</i> <scripRef id="John.iv-p6.3" osisRef="Bible:Gal.2.2" parsed="|Gal|2|2|0|0" passage="Ga 2:2">Gal. ii. 2</scripRef>. <i>Secondly,</i> Though now he came
<i>by night,</i> yet afterwards, when there was occasion, he owned
Christ <i>publicly,</i> <scripRef id="John.iv-p6.4" osisRef="Bible:John.7.50 Bible:John.19.39" parsed="|John|7|50|0|0;|John|19|39|0|0" passage="Joh 7:50,19:39"><i>ch.</i> vii. 50; xix. 39</scripRef>. The grace
which is at first but a grain of mustard-seed may grow to be a
great tree.</p>
<p class="indent" id="John.iv-p7">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 <i>Rabbi,</i> which signifies a <i>great man;</i> see
<scripRef id="John.iv-p7.1" osisRef="Bible:Isa.19.20" parsed="|Isa|19|20|0|0" passage="Isa 19:20">Isa. xix. 20</scripRef>. <i>He shall
send them a Saviour, and a great one;</i> a <i>Saviour and a
rabbi,</i> 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 <i>he had attained:</i> We <i>know that thou art a
teacher.</i> Observe, (1.) His <i>assertion</i> concerning Christ:
<i>Thou art a teacher come from God;</i> 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 <i>teacher;</i> 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: <i>It is time for the Lord to work.</i> He came
a <i>teacher from God,</i> from God as the <i>Father of
mercies,</i> in pity to a dark deceived world; from God as the
<i>Father of lights</i> and <i>fountain of truth,</i> all the light
and truth upon which we may venture our souls. (2.) His
<i>assurance</i> of it: <i>We know,</i> not only <i>I,</i> but
<i>others;</i> 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 (<i>We know</i>)
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: <i>No man can do those
miracles that thou doest, except God be with him.</i> 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 <i>reason</i> and
<i>opportunity</i> 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 <i>teacher come from God.</i> 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.</p>
<p class="indent" id="John.iv-p8">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 <scripRef id="John.iv-p8.1" osisRef="Bible:John.3.11-John.3.12" parsed="|John|3|11|3|12" passage="Joh 3:11,12"><i>v.</i> 11,
12</scripRef>. Four things our Saviour here discourses of:—</p>
<p class="indent" id="John.iv-p9">1. Concerning the <i>necessity and nature
of regeneration</i> or the <i>new birth,</i> <scripRef id="John.iv-p9.1" osisRef="Bible:John.3.3-John.3.8" parsed="|John|3|3|3|8" passage="Joh 3:3-8"><i>v.</i> 3-8</scripRef>. Now we must consider
this,</p>
<p class="indent" id="John.iv-p10">(1.) As <i>pertinently answered</i> to
Nicodemus's address. Jesus <i>answered,</i> <scripRef id="John.iv-p10.1" osisRef="Bible:John.3.3" parsed="|John|3|3|0|0" passage="Joh 3:3"><i>v.</i> 3</scripRef>. This answer was wither, [1.] A
<i>rebuke</i> of what he saw <i>defective</i> in the address of
Nicodemus. It was not enough for him to admire Christ's miracles,
and acknowledge his mission, but he must be <i>born again.</i> It
is plain that he expected the <i>kingdom of heaven,</i> 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 <i>change of the state,</i> unless there be a <i>change of the
spirit,</i> of the principles and dispositions, equivalent to a new
birth. Nicodemus came <i>by night:</i> "But this will not do,"
saith Christ. His religion must be owned before men; so Dr.
Hammond. Or, [2.] A <i>reply</i> to what he saw <i>designed</i> in
his address. When Nicodemus owned Christ a <i>teacher come from
God,</i> 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.</p>
<p class="indent" id="John.iv-p11">(2.) As <i>positively</i> and
<i>vehemently</i> asserted by our Lord Jesus: <i>Verily, verily, I
say unto thee. I the Amen, the Amen, say it;</i> so it may be read:
"I the faithful and true witness." The matter is settled
irreversibly that <i>except a man be born again he cannot see the
kingdom of God.</i> "I say it to <i>thee,</i> though a Pharisee,
though a master in Israel." Observe,</p>
<p class="indent" id="John.iv-p12">[1.] What it is that is required: to be
<i>born again;</i> that is, <i>First,</i> We must <i>live a new
life.</i> Birth is the beginning of life; to be <i>born again</i>
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. <i>Secondly,</i> We must
<i>have a new nature,</i> new principles, new affections, new aims.
We must be born <b><i>anothen</i></b>, which signifies both
<i>denuo—again,</i> and <i>desuper—from above.</i> 1. We must be
born <i>anew;</i> so the word is taken, <scripRef id="John.iv-p12.1" osisRef="Bible:Gal.4.9" parsed="|Gal|4|9|0|0" passage="Ga 4:9">Gal. iv. 9</scripRef>, and <i>ab initio—from the
beginning,</i> <scripRef id="John.iv-p12.2" osisRef="Bible:Luke.1.3" parsed="|Luke|1|3|0|0" passage="Lu 1:3">Luke i. 3</scripRef>. By
our <i>first birth</i> we are corrupt, shapen in sin and iniquity;
we must therefore undergo a second birth; our souls must be
<i>fashioned</i> and <i>enlivened</i> anew. 2. We must be born
<i>from above,</i> so the word is used by the evangelist, <scripRef id="John.iv-p12.3" osisRef="Bible:John.3.31 Bible:John.19.11" parsed="|John|3|31|0|0;|John|19|11|0|0" passage="Joh 3:31,19:11"><i>ch.</i> iii. 31; xix. 11</scripRef>,
and I take this to be especially intended here, not excluding the
other; for to be born <i>from above</i> supposes being <i>born
again.</i> But this new birth has its rise <i>from</i> heaven
(<scripRef id="John.iv-p12.4" osisRef="Bible:John.1.13" parsed="|John|1|13|0|0" passage="Joh 1:13"><i>ch.</i> i. 13</scripRef>) and its
tendency <i>to</i> heaven: it is to be born to a <i>divine</i> and
<i>heavenly</i> life, a life of communion with God and the upper
world, and, in order to this, it is to partake of a <i>divine
nature</i> and bear the <i>image of the heavenly.</i></p>
<p class="indent" id="John.iv-p13">[2.] The indispensable necessity of this:
"Except <i>a man</i> (Any one that partakes of the human nature,
and consequently of its corruptions) <i>be born again, he cannot
see the kingdom of God,</i> the kingdom of the Messiah begun in
<i>grace</i> and perfected in <i>glory.</i>" Except we be <i>born
from above,</i> we cannot <i>see</i> this. That is, <i>First,</i>
We cannot <i>understand</i> the <i>nature</i> 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,
<scripRef id="John.iv-p13.1" osisRef="Bible:1Cor.2.14" parsed="|1Cor|2|14|0|0" passage="1Co 2:14">1 Cor. ii. 14</scripRef>.
<i>Secondly,</i> We cannot <i>receive the comfort</i> 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 <i>God</i> is, in whom alone
we can be happy,—and <i>what heaven</i> is, to which the
perfection of our happiness is reserved,—it will appear, in the
nature of the thing, that we must be <i>born again,</i> because it
is impossible that we should be <i>happy</i> if we be not
<i>holy;</i> see <scripRef id="John.iv-p13.2" osisRef="Bible:1Cor.6.11-1Cor.6.12" parsed="|1Cor|6|11|6|12" passage="1Co 6:11,12">1 Cor. vi. 11,
12</scripRef>.</p>
<p class="indent" id="John.iv-p14">This great truth of the necessity of
regeneration being thus solemnly laid down,</p>
<p class="indent" id="John.iv-p15"><i>a.</i> It is objected against by
Nicodemus (<scripRef id="John.iv-p15.1" osisRef="Bible:John.3.4" parsed="|John|3|4|0|0" passage="Joh 3:4"><i>v.</i> 4</scripRef>):
<i>How can a man be born when he is old,</i> old as I am:
<b><i>geron on</i></b>—<i>being an old man? Can he enter the
second time into his mother's womb, and be born?</i> Herein
appears, (<i>a.</i>) 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 <i>rock out of which it was hewn,</i> as
if there was such a connection between the soul and the body that
there could be no fashioning the <i>heart anew</i> but by forming
the <i>bones anew.</i> Nicodemus, as others of the Jews, valued
himself, no doubt, very much on his <i>first birth</i> and its
dignities and privileges,—the <i>place</i> of it, the Holy Land,
perhaps the holy city,—his <i>parentage,</i> such as that which
Paul could have gloried in, <scripRef id="John.iv-p15.2" osisRef="Bible:Phil.3.5" parsed="|Phil|3|5|0|0" passage="Php 3:5">Phil. iii.
5</scripRef>. And therefore it is a great surprise to him to hear
of being <i>born again.</i> 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 <i>born again</i> or <i>born
anew,</i> but could not imagine how a Jew, a Pharisee, could ever
<i>better himself</i> by being <i>born again;</i> he therefore
thinks, if he must be <i>born again,</i> it must be of <i>her</i>
that <i>bore him first.</i> They that are proud of their <i>first
birth</i> are hardly brought to a <i>new birth.</i> (<i>b.</i>) 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 <i>dark,</i> and <i>hard to be
understood,</i> we must with humility and industry continue our
attendance upon the means of knowledge, till God <i>shall reveal
even that unto us.</i></p>
<p class="indent" id="John.iv-p16"><i>b.</i> It is opened and further
explained by our Lord Jesus, <scripRef id="John.iv-p16.1" osisRef="Bible:John.3.5-John.3.8" parsed="|John|3|5|3|8" passage="Joh 3:5-8"><i>v.</i> 5-8</scripRef>. From the objection he takes
occasion,</p>
<p class="indent" id="John.iv-p17">(<i>a.</i>) To repeat and confirm what he
had said (<scripRef id="John.iv-p17.1" osisRef="Bible:John.3.5" parsed="|John|3|5|0|0" passage="Joh 3:5"><i>v.</i> 5</scripRef>):
"<i>Verily, verily, I say unto thee,</i> 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,
<scripRef id="John.iv-p17.2" osisRef="Bible:Rom.3.3-Rom.3.4" parsed="|Rom|3|3|3|4" passage="Ro 3:3,4">Rom. iii. 3, 4</scripRef>.</p>
<p class="indent" id="John.iv-p18">(<i>b.</i>) To expound and clear what he
had said concerning regeneration; for the explication of which he
further shows,</p>
<p class="indent" id="John.iv-p19">[<i>a.</i>] The <i>author</i> of this
blessed change, and who it is that works it. To be born again is to
be <i>born of the Spirit,</i> <scripRef id="John.iv-p19.1" osisRef="Bible:John.3.5-John.3.8" parsed="|John|3|5|3|8" passage="Joh 3:5-8"><i>v.</i> 5-8</scripRef>. 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 <i>sanctification of the
Spirit</i> (<scripRef id="John.iv-p19.2" osisRef="Bible:1Pet.1.2" parsed="|1Pet|1|2|0|0" passage="1Pe 1:2">1 Pet. i. 2</scripRef>) and
<i>renewing of the Holy Ghost,</i> <scripRef id="John.iv-p19.3" osisRef="Bible:Titus.3.5" parsed="|Titus|3|5|0|0" passage="Tit 3:5">Tit.
iii. 5</scripRef>. The word he works by is his inspiration, and the
heart to be wrought on he has access to.</p>
<p class="indent" id="John.iv-p20">[<i>b.</i>] The <i>nature</i> of this
change, and what that is which is wrought; it is <i>spirit,</i>
<scripRef id="John.iv-p20.1" osisRef="Bible:John.3.6" parsed="|John|3|6|0|0" passage="Joh 3:6"><i>v.</i> 6</scripRef>. Those that are
regenerated are made <i>spiritual,</i> 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
<i>spiritual.</i></p>
<p class="indent" id="John.iv-p21">[<i>c.</i>] The <i>necessity</i> of this
change. <i>First,</i> Christ here shows that it is necessary in the
<i>nature of the thing,</i> for we are not fit to enter into the
kingdom of God till we are born again: <i>That which is born of the
flesh if flesh,</i> <scripRef id="John.iv-p21.1" osisRef="Bible:John.3.6" parsed="|John|3|6|0|0" passage="Joh 3:6"><i>v.</i>
6</scripRef>. Here is our malady, with the causes of it, which are
such that it is plain there is no remedy but we must be <i>born
again.</i> 1. We are here told <i>what we are:</i> We are
<i>flesh,</i> not only <i>corporeal</i> but <i>corrupt,</i>
<scripRef id="John.iv-p21.2" osisRef="Bible:Gen.6.3" parsed="|Gen|6|3|0|0" passage="Ge 6:3">Gen. vi. 3</scripRef>. 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 <i>flesh;</i> it is carnal. And what communion can there be
between God, who is a <i>spirit,</i> and a soul in this condition?
2. How we <i>came to be so;</i> by being <i>born of the flesh.</i>
It is a corruption that is bred <i>in the bone</i> with us, and
therefore we cannot have a new nature, but we must be <i>born
again.</i> The corrupt nature, which is <i>flesh,</i> takes rise
from our <i>first birth;</i> and therefore the new nature, which is
<i>spirit,</i> 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
<i>which is born of the flesh if flesh;</i> 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 <i>living soul</i> (<scripRef id="John.iv-p21.3" osisRef="Bible:Gen.2.7" parsed="|Gen|2|7|0|0" passage="Ge 2:7">Gen. ii. 7</scripRef>), 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 <i>living soul,</i> but flesh: <i>Dust thou
art.</i> The living soul became dead and inactive; thus in <i>the
day</i> he sinned he <i>surely died,</i> and so he became
<i>earthly.</i> In this degenerate state, he begat a son <i>in his
own likeness;</i> 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 <i>shapen in iniquity,</i> 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 <i>new
man,</i> we must be new creatures. <i>Secondly,</i> Christ makes it
further necessary, by his own word: <i>Marvel not that I said unto
thee, You must be born again,</i> <scripRef id="John.iv-p21.4" osisRef="Bible:John.3.7" parsed="|John|3|7|0|0" passage="Joh 3:7"><i>v.</i> 7</scripRef>. 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 <i>must be born</i> again. He who is the great
<i>Lawgiver,</i> 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, <i>You must be born again.</i> "I said
unto <i>thee</i> that which all are concerned in, You must, you
all, one as well as another, <i>you must be born again:</i> not
only the common people, but the rulers, the <i>masters in
Israel.</i>" 2. We are not to <i>marvel</i> 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 <i>we must be born again.</i></p>
<p class="indent" id="John.iv-p22">[<i>d.</i>] This change is illustrated by
two comparisons. <i>First,</i> The regenerating work of the Spirit
is compared to <i>water,</i> <scripRef id="John.iv-p22.1" osisRef="Bible:John.3.5" parsed="|John|3|5|0|0" passage="Joh 3:5"><i>v.</i>
5</scripRef>. To be born again is to be <i>born of water</i> and of
the Spirit, that is, of the Spirit working like water, as
(<scripRef id="John.iv-p22.2" osisRef="Bible:Matt.3.11" parsed="|Matt|3|11|0|0" passage="Mt 3:11">Matt. iii. 11</scripRef>) <i>with the
Holy Ghost and with fire</i> means with the Holy Ghost <i>as</i>
with fire. 1. That which is primarily intended here is to show that
the Spirit, in sanctifying a soul, (1.) <i>Cleanses</i> and
purifies it as water, takes away its filth, by which it was unfit
for the kingdom of God. It is the <i>washing of regeneration,</i>
<scripRef id="John.iv-p22.3" osisRef="Bible:Titus.3.5" parsed="|Titus|3|5|0|0" passage="Tit 3:5">Tit. iii. 5</scripRef>. <i>You are
washed,</i> <scripRef id="John.iv-p22.4" osisRef="Bible:1Cor.6.11" parsed="|1Cor|6|11|0|0" passage="1Co 6:11">1 Cor. vi. 11</scripRef>.
See <scripRef id="John.iv-p22.5" osisRef="Bible:Ezek.36.25" parsed="|Ezek|36|25|0|0" passage="Eze 36:25">Ezek. xxxvi. 25</scripRef>. (2.)
Cools and refreshes it, as water does the hunted hart and the weary
traveller. The Spirit is compared to water, <scripRef id="John.iv-p22.6" osisRef="Bible:John.7.38-John.7.39 Bible:Isa.44.3" parsed="|John|7|38|7|39;|Isa|44|3|0|0" passage="Joh 7:38,39,Isa 44:3"><i>ch.</i> vii. 38, 39; Isa. xliv.
3</scripRef>. In the first creation, the fruits of heaven were
<i>born of water</i> (<scripRef id="John.iv-p22.7" osisRef="Bible:Gen.1.20" parsed="|Gen|1|20|0|0" passage="Ge 1:20">Gen. i.
20</scripRef>), 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 <i>protected
privileged</i> subjects of the <i>kingdom of heaven.</i> 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 <i>baptism of
repentance,</i> the great gospel duty, <i>for the remission of
sins,</i> the great gospel privilege. <i>Secondly,</i> It is
compared to <i>wind: The wind bloweth where it listeth, so is every
one that is born of the Spirit,</i> <scripRef id="John.iv-p22.8" osisRef="Bible:John.3.8" parsed="|John|3|8|0|0" passage="Joh 3:8"><i>v.</i> 8</scripRef>. The same word
(<b><i>pneuma</i></b>) signifies both the wind and the Spirit. The
Spirit came upon the apostles in a <i>rushing mighty wind</i>
(<scripRef id="John.iv-p22.9" osisRef="Bible:Acts.2.2" parsed="|Acts|2|2|0|0" passage="Ac 2:2">Acts ii. 2</scripRef>), his
<i>strong</i> influences on the hearts of sinners are compared to
the <i>breathing of the wind</i> (<scripRef id="John.iv-p22.10" osisRef="Bible:Ezek.37.9" parsed="|Ezek|37|9|0|0" passage="Eze 37:9">Ezek. xxxvii. 9</scripRef>), and his <i>sweet</i>
influences on the souls of saints to the north and south wind,
<scripRef id="John.iv-p22.11" osisRef="Bible:Song.4.16" parsed="|Song|4|16|0|0" passage="So 4:16">Cant. iv. 16</scripRef>. This
comparison is here used to show, 1. That the Spirit, in
regeneration, works <i>arbitrarily,</i> and as a free agent. The
<i>wind bloweth where it listeth</i> for us, and does not attend
our order, nor is subject to our command. God <i>directs</i> it; it
<i>fulfils his word,</i> <scripRef id="John.iv-p22.12" osisRef="Bible:Ps.148.8" parsed="|Ps|148|8|0|0" passage="Ps 148:8">Ps. cxlviii.
8</scripRef>. The Spirit dispenses his influences where, and when,
on whom, and in what measure and degree, he pleases, <i>dividing to
every man severally as he will,</i> <scripRef id="John.iv-p22.13" osisRef="Bible:1Cor.12.11" parsed="|1Cor|12|11|0|0" passage="1Co 12:11">1
Cor. xii. 11</scripRef>. 2. That he works <i>powerfully,</i> and
with evident effects: <i>Thou hearest the sound thereof;</i> 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 <i>Abba—Father,</i> then we
<i>hear the sound of the Spirit,</i> we find he is at work, as
<scripRef id="John.iv-p22.14" osisRef="Bible:Acts.9.11" parsed="|Acts|9|11|0|0" passage="Ac 9:11">Acts ix. 11</scripRef>, <i>Behold he
prayeth.</i> 3. That he works <i>mysteriously,</i> and in secret
hidden ways: <i>Thou canst not tell whence it comes, nor whither it
goes.</i> 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. <i>Which way went the Spirit?</i> <scripRef id="John.iv-p22.15" osisRef="Bible:1Kgs.22.24" parsed="|1Kgs|22|24|0|0" passage="1Ki 22:24">1 Kings xxii. 24</scripRef>. See <scripRef id="John.iv-p22.16" osisRef="Bible:Eccl.11.5" parsed="|Eccl|11|5|0|0" passage="Ec 11:5">Eccl. xi. 5</scripRef>, and compare it with <scripRef id="John.iv-p22.17" osisRef="Bible:Ps.139.14" parsed="|Ps|139|14|0|0" passage="Ps 139:14">Ps. cxxxix. 14</scripRef>.</p>
<p class="indent" id="John.iv-p23">2. Here is a discourse concerning the
<i>certainty and sublimity of gospel truths,</i> which Christ takes
occasion for from the weakness of Nicodemus. Here is,</p>
<p class="indent" id="John.iv-p24">(1.) The objection which Nicodemus still
made (<scripRef id="John.iv-p24.1" osisRef="Bible:John.3.9" parsed="|John|3|9|0|0" passage="Joh 3:9"><i>v.</i> 9</scripRef>): <i>How
can these things be?</i> 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
<i>necessary,</i> and the way of the Spirit which makes it
<i>practicable,</i> 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
<i>they please.</i> Christ shall be their teacher, provided they
may choose their lesson. Now here, [1.] Nicodemus owns himself
ignorant of Christ's meaning, after all: "<i>How can these things
be?</i> They are things I do not understand, my capacity will not
reach them." Thus the <i>things of the Spirit of God are
foolishness to the natural man.</i> 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 <i>unintelligible</i> to him (so he was pleased to
make it), he questions the truth of it; as if, because it was a
<i>paradox</i> to him, it was a <i>chimera</i> in itself. Many have
such an opinion of their own capacity as to think that that cannot
be <i>proved</i> which they cannot <i>believe;</i> by <i>wisdom</i>
they <i>knew not</i> Christ.</p>
<p class="indent" id="John.iv-p25">(2.) The reproof which Christ gave him for
his dulness and ignorance: "<i>Art thou a master in Israel,</i>
<b><i>Didaskalos</i></b>—<i>a teacher,</i> 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:—<i>First,</i> The place where his lot was cast: in
<i>Israel,</i> 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. <i>Secondly,</i> The things he was thus
ignorant in: <i>these</i> things, these <i>necessary</i> things,
there <i>great</i> things, these <i>divine</i> things; had he never
read <scripRef id="John.iv-p25.1" osisRef="Bible:Ps.50.5 Bible:Ps.50.10 Bible:Ezek.18.31 Bible:Ezek.36.25-Ezek.36.26" parsed="|Ps|50|5|0|0;|Ps|50|10|0|0;|Ezek|18|31|0|0;|Ezek|36|25|36|26" passage="Ps 50:5,10,Eze 18:31,36:25,26">Ps. l. 5,
10; Ezek. xviii. 31; xxxvi. 25, 26</scripRef>?</p>
<p class="indent" id="John.iv-p26">(3.) Christ's discourse, hereupon, of the
certainty and sublimity of gospel truths (<scripRef id="John.iv-p26.1" osisRef="Bible:John.3.11-John.3.13" parsed="|John|3|11|3|13" passage="Joh 3:11-13"><i>v.</i> 11-13</scripRef>), to show the folly of
those who make strange of these things, and to recommend them to
our search. Observe here,</p>
<p class="indent" id="John.iv-p27">[1.] That the truths Christ taught were
very <i>certain</i> and what we may venture upon (<scripRef id="John.iv-p27.1" osisRef="Bible:John.3.11" parsed="|John|3|11|0|0" passage="Joh 3:11"><i>v.</i> 11</scripRef>): <i>We speak that we do
know. We;</i> 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 <i>spoke</i> what they <i>knew,</i>
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 <scripRef id="John.iv-p27.2" osisRef="Bible:John.14.23" parsed="|John|14|23|0|0" passage="Joh 14:23"><i>ch.</i> xiv. 23</scripRef>: <i>We will come unto
him.</i> Observe, <i>First,</i> 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 <i>faithful sayings,</i> and
such as we may venture our souls upon; for he is not only a
<i>credible</i> witness, who would not go about to deceive us, but
a <i>competent</i> witness, who could not himself be deceived:
<i>We testify that we have seen.</i> 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 <i>knew,</i> and <i>had seen,</i> for he was
<i>by him as one brought up with him,</i> <scripRef id="John.iv-p27.3" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii. 30</scripRef>. Whatever Christ spoke, he
spoke <i>of his own knowledge. Secondly,</i> 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
<i>you receive not our witness.</i> Multitudes to be
<i>unbelievers</i> of that which yet (so cogent are the motives of
credibility) they cannot <i>disbelieve!</i></p>
<p class="indent" id="John.iv-p28">[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, <scripRef id="John.iv-p28.1" osisRef="Bible:John.3.12" parsed="|John|3|12|0|0" passage="Joh 3:12"><i>v.</i>
12</scripRef>: "<i>If I have told them earthly things,</i> 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 <i>new birth</i> and the <i>wind,—</i> 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,—<i>what would you do</i> 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 <i>familiar
expressions</i> be stumbling-blocks, what would <i>abstract
ideas</i> be, and spiritual things painted <i>proper?</i>" Now we
may learn hence, <i>First,</i> To admire the height and depth of
the doctrine of Christ; it is a great mystery of godliness. The
things of the gospel are <i>heavenly</i> things, out of the road of
the enquiries of human reason, and much more out of the reach of
its discoveries. <i>Secondly,</i> To acknowledge with thankfulness
the condescension of Christ, that he is pleased to suit the manner
of the gospel revelation to our capacities, <i>to speak to us as to
children.</i> He considers our <i>frame,</i> that we are <i>of</i>
the earth, and our <i>place,</i> that we are <i>on</i> 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. <i>Thirdly,</i> 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 <i>vulgar,</i>
and heavenly things because they are <i>abstruse;</i> and so,
whatever method is taken, still some fault or other is found with
it (<scripRef id="John.iv-p28.2" osisRef="Bible:Matt.11.17" parsed="|Matt|11|17|0|0" passage="Mt 11:17">Matt. xi. 17</scripRef>), but
Wisdom is, and will be, <i>justified of her children,</i>
notwithstanding.</p>
<p class="indent" id="John.iv-p29">[3.] Our Lord Jesus, and he alone, was fit
to reveal to us a doctrine thus certain, thus sublime: <i>No man
hath ascended up into heaven but he,</i> <scripRef id="John.iv-p29.1" osisRef="Bible:John.3.13" parsed="|John|3|13|0|0" passage="Joh 3:13"><i>v.</i> 13</scripRef>.</p>
<p class="indent" id="John.iv-p30"><i>First,</i> 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 <i>had ascended into
heaven.</i> They wrote by divine inspiration, and not of their own
knowledge; see <scripRef id="John.iv-p30.1" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i.
18</scripRef>. 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 <scripRef id="John.iv-p30.2" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi.
27</scripRef>. It is not for us to send to heaven for instructions;
we must wait to receive what instructions Heaven will send to us;
see <scripRef id="John.iv-p30.3" osisRef="Bible:Prov.30.4 Bible:Deut.30.12" parsed="|Prov|30|4|0|0;|Deut|30|12|0|0" passage="Pr 30:4,De 30:12">Prov. xxx. 4; Deut. xxx.
12</scripRef>.</p>
<p class="indent" id="John.iv-p31"><i>Secondly,</i> Jesus Christ is able, and
fit, and every way qualified, to reveal the will of God to us; for
it is <i>he that came down from heaven</i> and <i>is in heaven.</i>
He had said (<scripRef id="John.iv-p31.1" osisRef="Bible:John.3.12" parsed="|John|3|12|0|0" passage="Joh 3:12"><i>v.</i> 12</scripRef>),
<i>How shall ye believe, if I tell you of heavenly things?</i> Now
here, 1. He gives them an instance of those <i>heavenly things</i>
which he could tell them of, when he tells them of one that <i>came
down from heaven,</i> and yet is the <i>Son of man;</i> is the
<i>Son of man,</i> and yet is <i>in heaven.</i> If the regeneration
of the <i>soul of man</i> is such a mystery, what then is the
incarnation of the <i>Son of God?</i> 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 <i>came down
from heaven;</i> his human nature, in which he is the <i>Son of
man;</i> and that union of those two, in that while he is the Son
of man yet he is <i>in heaven.</i> 2. He gives them a proof of his
ability to speak to them <i>heavenly things,</i> and to lead them
into the arcana of the kingdom of heaven, by telling them, (1.)
That <i>he came down from heaven.</i> The intercourse settled
between God and man began <i>above;</i> the first motion towards it
did not arise from this earth, but <i>came down from heaven.</i> 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
<i>Lord from heaven,</i> <scripRef id="John.iv-p31.2" osisRef="Bible:1Cor.15.47" parsed="|1Cor|15|47|0|0" passage="1Co 15:47">1 Cor. xv.
47</scripRef>. [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 <i>manifestation of
God.</i> Under the Old Testament God's favours to his people are
expressed by his <i>hearing from heaven</i> (<scripRef id="John.iv-p31.3" osisRef="Bible:2Chr.7.14" parsed="|2Chr|7|14|0|0" passage="2Ch 7:14">2 Chron. vii. 14</scripRef>), <i>looking from heaven</i>
(<scripRef id="John.iv-p31.4" osisRef="Bible:Ps.80.14" parsed="|Ps|80|14|0|0" passage="Ps 80:14">Ps. lxxx. 14</scripRef>), <i>speaking
from heaven</i> (<scripRef id="John.iv-p31.5" osisRef="Bible:Neh.9.13" parsed="|Neh|9|13|0|0" passage="Ne 9:13">Neh. ix.
13</scripRef>), sending from heaven, <scripRef id="John.iv-p31.6" osisRef="Bible:Ps.57.3" parsed="|Ps|57|3|0|0" passage="Ps 57:3">Ps. lvii. 3</scripRef>. But the New Testament shows us
God <i>coming down</i> from heaven, to teach and save us. That he
thus <i>descended</i> is an admirable <i>mystery,</i> for the
Godhead cannot change places, nor did he bring his body from
heaven; but that he thus <i>condescended</i> for our redemption is
a more admirable <i>mercy;</i> herein he commended his love. (2.)
That <i>he is the Son of man, that</i> Son of man spoken of by
Daniel (<scripRef id="John.iv-p31.7" osisRef="Bible:Dan.7.13" parsed="|Dan|7|13|0|0" passage="Da 7:13">vii. 13</scripRef>), by which
the Jews always understand to be meant the Messiah. Christ, in
calling himself the <i>Son of man,</i> shows that he is the
<i>second Adam,</i> for the first Adam was the <i>father of
man.</i> And of all the Old-Testament titles of the Messiah he
chose to make use of <i>this,</i> because it was most expressive of
his <i>humility,</i> and most agreeable to his present state of
<i>humiliation.</i> (3.) That he <i>is in heaven.</i> Now at this
time, when he is talking with Nicodemus on earth, yet, as God, he
is <i>in heaven.</i> The <i>Son of man,</i> 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 (<scripRef id="John.iv-p31.8" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii.
8</scripRef>), and God purchased the church with <i>his own
blood,</i> <scripRef id="John.iv-p31.9" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx. 28</scripRef>. So
close is the union of the two natures in one person that there is a
communication of properties. He doth not say <b><i>hos
esti</i></b>. <span class="smallcaps" id="John.iv-p31.10">God</span> is the <b><i>ho on
to ourano</i></b>—<i>he that is,</i> and heaven is the habitation
of <i>his holiness.</i></p>
<p class="indent" id="John.iv-p32">3. Christ here discourses of the <i>great
design of his own coming into the world, and the happiness of those
that believe in him,</i> <scripRef id="John.iv-p32.1" osisRef="Bible:John.3.14-John.3.18" parsed="|John|3|14|3|18" passage="Joh 3:14-18"><i>v.</i>
14-18</scripRef>. Here we have the very marrow and quintessence of
the whole gospel, that <i>faithful saying</i> (<scripRef id="John.iv-p32.2" osisRef="Bible:1Tim.1.15" parsed="|1Tim|1|15|0|0" passage="1Ti 1:15">1 Tim. i. 15</scripRef>), that Jesus Christ came to seek
and to save the children of men from death, and recover them to
life. Now sinners are <i>dead men</i> upon a twofold account:—
(1.) As one that is mortally wounded, or sick of an incurable
disease, is said to be a <i>dead man,</i> for he is dying; and so
Christ came to save us, by <i>healing</i> us, as the brazen serpent
healed the Israelites, <scripRef id="John.iv-p32.3" osisRef="Bible:John.3.14-John.3.15" parsed="|John|3|14|3|15" passage="Joh 3:14,15"><i>v.</i>
14, 15</scripRef>. (2.) As one that is justly condemned to die for
an unpardonable crime is a <i>dead man,</i> he is <i>dead in
law;</i> 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, <scripRef id="John.iv-p32.4" osisRef="Bible:John.3.16-John.3.18" parsed="|John|3|16|3|18" passage="Joh 3:16-18"><i>v.</i>
16-18</scripRef>.</p>
<p class="indent" id="John.iv-p33">[1.] Jesus Christ came to save us by
<i>healing</i> us, as the children of Israel that were stung with
fiery serpents were cured and <i>lived</i> by looking up to the
brazen serpent; we have the story of it, <scripRef id="John.iv-p33.1" osisRef="Bible:Num.21.6-Num.21.9" parsed="|Num|21|6|21|9" passage="Nu 21:6-9">Num. xxi. 6-9</scripRef>. It was the <i>last</i>
miracle that passed through the hand of Moses before his death. Now
in this type of Christ we may observe,</p>
<p class="indent" id="John.iv-p34"><i>First,</i> The <i>deadly</i> and
<i>destructive</i> nature of <i>sin,</i> which is implied here. The
guilt of sin is like the <i>pain</i> of the biting of a fiery
serpent; the power of corruption is like the <i>venom</i> diffused
thereby. The devil is the old serpent, subtle at first (<scripRef id="John.iv-p34.1" osisRef="Bible:Gen.3.1" parsed="|Gen|3|1|0|0" passage="Ge 3:1">Gen. iii. 1</scripRef>), but ever since
<i>fiery,</i> and his temptations <i>fiery darts,</i> 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, <i>at the last it bites like a serpent,</i>
<scripRef id="John.iv-p34.2" osisRef="Bible:Prov.23.30-Prov.23.32" parsed="|Prov|23|30|23|32" passage="Pr 23:30-32">Prov. xxiii. 30-32</scripRef>.
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.</p>
<p class="indent" id="John.iv-p35"><i>Secondly,</i> 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 <i>Son of man is lifted up,</i> as the
<i>serpent of brass</i> was by Moses, which cured the stung
Israelites. 1. It was a <i>serpent of brass</i> that cured them.
Brass is <i>bright;</i> we read of Christ's feet <i>shining like
brass,</i> <scripRef id="John.iv-p35.1" osisRef="Bible:Rev.1.15" parsed="|Rev|1|15|0|0" passage="Re 1:15">Rev. i. 15</scripRef>. It is
<i>durable;</i> Christ is the same. It was made in the shape of a
<i>fiery serpent,</i> and yet had no poison, no sting, fitly
representing Christ, who was <i>made sin for us</i> and yet knew no
sin; was <i>made in the likeness of sinful flesh</i> and yet not
sinful; as harmless as a serpent of brass. The serpent was a cursed
creature; Christ was made a <i>curse.</i> 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
<i>must</i> the Son of man be lifted up; thus it <i>behoved
him,</i> <scripRef id="John.iv-p35.2" osisRef="Bible:Luke.24.26 Bible:Luke.24.46" parsed="|Luke|24|26|0|0;|Luke|24|46|0|0" passage="Lu 24:26,46">Luke xxiv. 26,
46</scripRef>. No remedy now. Christ is lifted up, (1.) In his
<i>crucifixion.</i> He was lifted up upon the cross. His death is
called his being <i>lifted up,</i> <scripRef id="John.iv-p35.3" osisRef="Bible:John.12.32-John.12.33" parsed="|John|12|32|12|33" passage="Joh 12:32,33"><i>ch.</i> xii. 32, 33</scripRef>. 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 <i>exaltation.</i> 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 <i>publishing</i>
and <i>preaching</i> of his everlasting gospel, <scripRef id="John.iv-p35.4" osisRef="Bible:Rev.14.6" parsed="|Rev|14|6|0|0" passage="Re 14:6">Rev. xiv. 6</scripRef>. 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 <i>lifted up</i> as
an <i>ensign,</i> <scripRef id="John.iv-p35.5" osisRef="Bible:Isa.11.10" parsed="|Isa|11|10|0|0" passage="Isa 11:10">Isa. xi.
10</scripRef>. 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 <i>found the ransom,</i> and the efficacy of
it depends upon his appointment. The <i>fiery serpents</i> were
sent to punish them for their <i>tempting Christ</i> (so the
apostle saith, <scripRef id="John.iv-p35.6" osisRef="Bible:1Cor.10.9" parsed="|1Cor|10|9|0|0" passage="1Co 10:9">1 Cor. x.
9</scripRef>), and yet they were healed by virtue derived from him.
He whom we have offended is <i>our peace.</i></p>
<p class="indent" id="John.iv-p36"><i>Thirdly,</i> The way of <i>applying</i>
this remedy, and that is by <i>believing,</i> which plainly alludes
to the Israelites' <i>looking up</i> 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
<i>looked up to it</i> did well, <scripRef id="John.iv-p36.1" osisRef="Bible:Num.21.9" parsed="|Num|21|9|0|0" passage="Nu 21:9">Num.
xxi. 9</scripRef>. 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,
<i>Look, and be saved</i> (<scripRef id="John.iv-p36.2" osisRef="Bible:Isa.45.22" parsed="|Isa|45|22|0|0" passage="Isa 45:22">Isa. xlv.
22</scripRef>), 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.</p>
<p class="indent" id="John.iv-p37"><i>Fourthly,</i> The great encouragements
given us by faith to look up to him. 1. It was for this end that he
was <i>lifted up,</i> 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 <i>whosoever believes</i> in him, without
exception, might have benefit by him. 3. The salvation offered is
complete. (1.) They <i>shall not perish,</i> 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
<i>have eternal life.</i> 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.</p>
<p class="indent" id="John.iv-p38">[2.] Jesus Christ came to save us by
<i>pardoning us,</i> that we might not die by the sentence of the
law, <scripRef id="John.iv-p38.1" osisRef="Bible:John.3.16-John.3.17" parsed="|John|3|16|3|17" passage="Joh 3:16,17"><i>v.</i> 16, 17</scripRef>.
Here is <i>gospel</i> indeed, good <i>news,</i> the best that ever
came from heaven to earth. Here is <i>much,</i> here is <i>all</i>
in a little, the word of reconciliation in miniature.</p>
<p class="indent" id="John.iv-p39"><i>First,</i> Here is God's <i>love</i> in
<i>giving his Son for the world</i> (<scripRef id="John.iv-p39.1" osisRef="Bible:John.3.16" parsed="|John|3|16|0|0" passage="Joh 3:16"><i>v.</i> 16</scripRef>), where we have three things:—
1. The great <i>gospel mystery</i> revealed: <i>God so loved the
world that he gave his only-begotten Son.</i> 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 <i>only-begotten Son of God.</i> 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 <i>only-begotten Son for us,</i>
which expresses not only his dignity in himself, but his dearness
to his Father; he was <i>always his delight.</i> (2.) In order to
the redemption and salvation of man, it pleased God to <i>give his
only-begotten Son.</i> He not only sent him into the world with
full and ample power to negotiate a peace between heaven and earth,
but he <i>gave him,</i> 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 <i>must be lifted up;</i> for so it was
determined and designed by the Father, who gave him for this
purpose, and <i>prepared him a body</i> in order to it. His enemies
could not have <i>taken him</i> if his Father had not <i>given</i>
him. Though he was not yet crucified, yet in the determinate
counsel of God he was <i>given</i> up, <scripRef id="John.iv-p39.2" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii. 23</scripRef>. Nay, further, God has <i>given
him,</i> 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 <i>prophet,</i> a
<i>witness to the people,</i> 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 <i>love to the world:</i> God so <i>loved the world,</i> 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 <scripRef id="John.iv-p39.3" osisRef="Bible:Rom.5.8 Bible:1John.4.10" parsed="|Rom|5|8|0|0;|1John|4|10|0|0" passage="Ro 5:8,1Jo 4:10">Rom. v. 8; 1 John iv. 10</scripRef>. Behold, and
wonder, that the <i>great God</i> should love such a
<i>worthless</i> world! That the <i>holy God</i> should love such a
<i>wicked</i> world with a love of good will, when he could not
look upon it with any complacency. This was a <i>time of love
indeed,</i> <scripRef id="John.iv-p39.4" osisRef="Bible:Ezek.16.6 Bible:Ezek.16.8" parsed="|Ezek|16|6|0|0;|Ezek|16|8|0|0" passage="Eze 16:6,8">Ezek. xvi. 6,
8</scripRef>. The Jews vainly conceited that the Messiah should be
sent only in love to <i>their nation,</i> and to advance them upon
the ruins of their neighbours; but Christ tells them that he came
in love to the <i>whole world,</i> Gentiles as well as Jews,
<scripRef id="John.iv-p39.5" osisRef="Bible:1John.2.2" parsed="|1John|2|2|0|0" passage="1Jo 2:2">1 John ii. 2</scripRef>. 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 <i>general offer</i> 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
<i>far God loved the</i> apostate lapsed <i>world</i> that he sent
his Son with this fair proposal, that <i>whosoever believes in
him,</i> one or other, <i>shall not perish. Salvation</i> has been
<i>of the Jews,</i> but now Christ is <i>known as salvation to the
ends of the earth,</i> a <i>common salvation.</i> 2. Here is the
great <i>gospel duty,</i> and that is to <i>believe in Jesus
Christ</i> (Whom God has thus given, given <i>for us,</i> given
<i>to us</i>), 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: <i>That whosoever believes in Christ shall
not perish.</i> 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 <i>going down to the pit;</i> they
<i>shall not perish.</i> 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 <i>have
everlasting life.</i> The convicted traitor is not only pardoned,
but preferred, and made a favourite, and treated as one whom the
King of kings <i>delights to honour. Out of prison he comes to
reign,</i> <scripRef id="John.iv-p39.6" osisRef="Bible:Eccl.4.14" parsed="|Eccl|4|14|0|0" passage="Ec 4:14">Eccl. iv. 14</scripRef>. If
believers, then children; and, if <i>children, then heirs.</i></p>
<p class="indent" id="John.iv-p40"><i>Secondly,</i> Here is God's design in
sending hi Son into the world: it was <i>that the world through him
might be saved.</i> He came into the world with salvation in <i>his
eye,</i> with salvation <i>in his hand.</i> Therefore the
aforementioned offer of live and salvation is sincere, and shall be
made good to all that by faith accept it (<scripRef id="John.iv-p40.1" osisRef="Bible:John.3.17" parsed="|John|3|17|0|0" passage="Joh 3:17"><i>v.</i> 17</scripRef>): <i>God sent his Son into the
world,</i> 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: <i>We
shall surely die, for we have seen God.</i> If therefore the Son of
God himself come, we are concerned to enquire on what errand he
comes: <i>Is it peace?</i> Or, as they asked Samuel trembling,
<i>Comest thou peaceably?</i> And this scripture returns the
answer, <i>Peaceably.</i> 1. He did not come to <i>condemn the
world.</i> We had reason enough to expect that he should, for it is
a guilty world; it is <i>convicted,</i> and what cause can be shown
why judgment should not be given, and execution awarded, according
to law? That <i>one blood</i> of which all <i>nations</i> of men
are made (<scripRef id="John.iv-p40.2" osisRef="Bible:Acts.17.26" parsed="|Acts|17|26|0|0" passage="Ac 17:26">Acts xvii. 26</scripRef>) is
not only <i>tainted</i> with an hereditary <i>disease,</i> like
Gehazi's leprosy, but it is <i>tainted</i> with an hereditary
<i>guilt,</i> like that of the Amalekites, with whom God had war
<i>from generation to generation;</i> and justly may such a world
as this be <i>condemned;</i> 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. <i>If the Lord
had been pleased to kill us,</i> he would not have sent his Son
amongst us. He came with full powers indeed to <i>execute
judgment</i> (<scripRef id="John.iv-p40.3" osisRef="Bible:John.5.22 Bible:John.5.27" parsed="|John|5|22|0|0;|John|5|27|0|0" passage="Joh 5:22,27"><i>ch.</i> v. 22,
27</scripRef>), 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 <i>covenant of innocency,</i> but put us upon
a new trial before a <i>throne of grace.</i> 2. He came <i>that the
world through him might be saved,</i> that a door of salvation
might be opened to the world, and whoever would might enter in by
it. God was in Christ <i>reconciling the world to himself,</i> and
so <i>saving</i> 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; <i>that the world</i>
through him might be saved, for it could never be saved but
<i>through him; there is not salvation in any other.</i> This is
good news to a convinced conscience, healing to broken bones and
bleeding wounds, that Christ, our judge, came not to
<i>condemn,</i> but to <i>save.</i></p>
<p class="indent" id="John.iv-p41">[3.] From all this is inferred the
happiness of true believers: <i>He that believeth on him is not
condemned,</i> <scripRef id="John.iv-p41.1" osisRef="Bible:John.3.18" parsed="|John|3|18|0|0" passage="Joh 3:18"><i>v.</i>
18</scripRef>. Though he has been a sinner, a great sinner, and
<i>stands convicted</i> (<i>habes confilentem reum—by his own
confession</i>), yet, upon his believing, process is stayed,
judgment is arrested, and he is <i>not condemned.</i> This denotes
more than a reprieve; he <i>is not condemned,</i> that is, he is
acquitted; he <i>stand upon his deliverance</i> (as we say), and if
he be not condemned he is discharged; <b><i>ou
krinetai</i></b>—<i>he is not judged,</i> not dealt with in strict
justice, according to the desert of his sins. He is <i>accused,</i>
and he cannot plead <i>not guilty</i> to the indictment, but he can
plead <i>in bar,</i> can plead a <i>noli prosequi</i> upon the
indictment, as blessed Paul does, <i>Who is he that condemns? It is
Christ that died.</i> He is <i>afflicted,</i> chastened of God,
persecuted by the world; but he is not <i>condemned.</i> The cross
perhaps lies heavy upon him, but he is saved from the curse:
condemned <i>by the world,</i> it may be, but not <i>condemned with
the world,</i> <scripRef id="John.iv-p41.2" osisRef="Bible:Rom.8.1 Bible:1Cor.11.32" parsed="|Rom|8|1|0|0;|1Cor|11|32|0|0" passage="Ro 8:1,1Co 11:32">Rom. viii. 1; 1
Cor. xi. 32</scripRef>.</p>
<p class="indent" id="John.iv-p42">4. Christ, in the close, discourses
concerning the <i>deplorable condition of those that persist in
unbelief and wilful ignorance,</i> <scripRef id="John.iv-p42.1" osisRef="Bible:John.3.18-John.3.21" parsed="|John|3|18|3|21" passage="Joh 3:18-21"><i>v.</i> 18-21</scripRef>.</p>
<p class="indent" id="John.iv-p43">(1.) Read here the doom of those that will
not <i>believe in Christ:</i> they <i>are condemned already.</i>
Observe, [1.] How great the <i>sin</i> of unbelievers is; it is
aggravated from the dignity of the person they slight; they
<i>believe not in the name of the only-begotten Son of God,</i> who
is infinitely <i>true,</i> and deserves to be believed,
<i>infinitely good,</i> and deserves to be embraced. God sent one
to save us that was <i>dearest</i> to himself; and shall not he be
<i>dearest to us?</i> Shall we not believe on his name who has a
name above every name? [2.] How great the <i>misery</i> of
unbelievers is: they are <i>condemned already;</i> which bespeaks,
<i>First,</i> A <i>certain</i> condemnation. They are as sure to be
condemned in the judgment of the great day as if they were
condemned already. <i>Secondly,</i> A <i>present</i> 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. <i>Thirdly,</i> A condemnation <i>grounded upon their
former guilt:</i> He is condemned <i>already,</i> 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; <i>he is condemned already,
because he has not believed.</i> Unbelief may truly be called
<i>the great damning sin,</i> because it leaves us under the guilt
of all our other sins; it is a sin against the <i>remedy,</i>
against our <i>appeal.</i></p>
<p class="indent" id="John.iv-p44">(2.) Read also the doom of those that would
not so much as <i>know him,</i> <scripRef id="John.iv-p44.1" osisRef="Bible:John.3.19" parsed="|John|3|19|0|0" passage="Joh 3:19"><i>v.</i> 19</scripRef>. Many <i>inquisitive</i> 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
<i>know</i> him. And <i>this is the condemnation,</i> the sin that
ruined them, <i>that light is come into the world, and they loved
darkness rather.</i> Now here observe, [1.] That the gospel is
light, and, when the gospel came, <i>light came into the world,</i>
Light is <i>self-evidencing,</i> so is the gospel; it proves its
own divine origin. Light is <i>discovering,</i> and <i>truly the
light is sweet,</i> 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 <i>come into all the world</i> (<scripRef id="John.iv-p44.2" osisRef="Bible:Col.1.6" parsed="|Col|1|6|0|0" passage="Col 1:6">Col. i. 6</scripRef>), 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 <i>this</i> light. The Jews loved the dark
shadows of their law, and the instructions of their <i>blind
guides,</i> rather than the doctrine of Christ. The Gentiles loved
their superstitious services of <i>an unknown God,</i> whom they
<i>ignorantly worshipped,</i> rather than the <i>reasonable
service</i> 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
<i>free,</i> will not be <i>made whole.</i> [3.] The true reason
why men love darkness rather than light is <i>because their deeds
are evil.</i> 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 <i>mend</i> it, they are resolved that
they will not <i>see it.</i> [4.] Wilful ignorance is so far from
excusing sin that it will be found, at the great day, to aggravate
the condemnation: <i>This is the condemnation,</i> 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, <scripRef id="John.iv-p44.3" osisRef="Bible:Job.21.14" parsed="|Job|21|14|0|0" passage="Job 21:14">Job xxi. 14</scripRef>. We must
account in the judgment, not only for the knowledge we <i>had,</i>
and <i>used not,</i> but for the knowledge we <i>might have
had,</i> and <i>would not;</i> not only for the knowledge we
<i>sinned against,</i> but for the knowledge we <i>sinned away.</i>
For the further illustration of this he shows (<scripRef id="John.iv-p44.4" osisRef="Bible:John.3.20-John.3.21" parsed="|John|3|20|3|21" passage="Joh 3:20,21"><i>v.</i> 20, 21</scripRef>) 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.</p>
<p class="indent" id="John.iv-p45"><i>First,</i> 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 <i>every one
that doeth evil hateth the light,</i> <scripRef id="John.iv-p45.1" osisRef="Bible:John.3.20" parsed="|John|3|20|0|0" passage="Joh 3:20"><i>v.</i> 20</scripRef>. Evil-doers seek concealment,
out of a sense of shame and fear of punishment; see <scripRef id="John.iv-p45.2" osisRef="Bible:Job.24.13" parsed="|Job|24|13|0|0" passage="Job 24:13">Job xxiv. 13</scripRef>, &amp;c. Sinful works
are <i>works of darkness;</i> sin from the first affected
concealment, <scripRef id="John.iv-p45.3" osisRef="Bible:Job.31.33" parsed="|Job|31|33|0|0" passage="Job 31:33">Job xxxi. 33</scripRef>.
The <i>light shakes</i> the wicked, <scripRef id="John.iv-p45.4" osisRef="Bible:Job.38.12-Job.38.13" parsed="|Job|38|12|38|13" passage="Job 38:12,13">Job xxxviii. 12, 13</scripRef>. Thus the gospel is a
terror to the wicked world: <i>They come not to this light,</i> but
keep as far off it as they can, <i>lest their deeds should be
reproved.</i> Note, 1. The light of the gospel is sent into the
world to <i>reprove the evil deeds</i> of sinners; to make them
manifest (<scripRef id="John.iv-p45.5" osisRef="Bible:Eph.5.13" parsed="|Eph|5|13|0|0" passage="Eph 5:13">Eph. v. 13</scripRef>), to
<i>show</i> people <i>their transgressions,</i> to show that to be
sin which was not thought to be so, and to show them the evil of
their transgressions, <i>that sin by the</i> new <i>commandment</i>
might appear <i>exceeding sinful.</i> The gospel has its
convictions, to make way for its consolations. 2. It is for this
reason that evil-doers <i>hate the light</i> of the gospel. There
were those who <i>had done evil</i> and were sorry for it, who bade
this light welcome, as the <i>publicans and harlots.</i> But he
that <i>does evil,</i> that does it and resolves to go on in it,
<i>hateth the light,</i> 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 <i>wicked heart,</i> influenced by the
<i>wicked one.</i> Christ is hated because sin is loved. 3. They
who do not <i>come to the light</i> thereby evidence a secret
<i>hatred</i> of the light. If they had not an antipathy to
<i>saving knowledge,</i> they would not sit down so contentedly in
<i>damning ignorance.</i></p>
<p class="indent" id="John.iv-p46"><i>Secondly,</i> On the other hand, upright
hearts, that approve themselves to God in their integrity, bid this
light welcome (<scripRef id="John.iv-p46.1" osisRef="Bible:John.3.21" parsed="|John|3|21|0|0" passage="Joh 3:21"><i>v.</i>
21</scripRef>): <i>He that doeth truth cometh to the light.</i> It
seems, then, that though the gospel had many enemies it had some
friends. It is a common observation that <i>truth seeks no
corners.</i> Those who mean and act honestly dread not a scrutiny,
but desire it rather. Now this is applicable to the gospel light;
as it <i>convinces</i> and <i>terrifies</i> evil-doers, so it
<i>confirms</i> and <i>comforts</i> those that walk in their
integrity. Observe here, 1. The character of a <i>good man.</i>
(1.) He is one that <i>doeth truth;</i> that is, he acts truly and
sincerely in all he does. Though sometimes he comes short of
<i>doing good,</i> the good he would do, yet he <i>doeth truth,</i>
he aims honestly; he has his infirmities, but holds fast his
integrity; as Gaius, that <i>did faithfully</i> (<scripRef id="John.iv-p46.2" osisRef="Bible:3John.1.5" parsed="|3John|1|5|0|0" passage="3Jo 1:5">3 John 5</scripRef>), as Paul (<scripRef id="John.iv-p46.3" osisRef="Bible:2Cor.1.12" parsed="|2Cor|1|12|0|0" passage="2Co 1:12">2 Cor. i. 12</scripRef>), as Nathanael (<scripRef id="John.iv-p46.4" osisRef="Bible:John.1.47" parsed="|John|1|47|0|0" passage="Joh 1:47"><i>ch.</i> i. 47</scripRef>), as Asa, <scripRef id="John.iv-p46.5" osisRef="Bible:1Kgs.15.14" parsed="|1Kgs|15|14|0|0" passage="1Ki 15:14">1 Kings xv. 14</scripRef>. (2.) He is one that
<i>cometh to the light.</i> 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 <i>doeth truth</i> is
willing to know the <i>truth</i> by himself, and to <i>have his
deeds made manifest.</i> A good man is much employed in trying
himself, and is desirous that God would try him, <scripRef id="John.iv-p46.6" osisRef="Bible:Ps.26.2" parsed="|Ps|26|2|0|0" passage="Ps 26:2">Ps. xxvi. 2</scripRef>. He is solicitous to <i>know</i>
what the will of God is, and resolves to <i>do</i> it, though ever
so contrary to his own will and interest. 2. Here is the character
of a <i>good work:</i> it is <i>wrought in God,</i> in union with
him by a covenanting faith, and in communion with him by devout
affections. Our works are <i>then</i> 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, <i>then shall we
have rejoicing,</i> <scripRef id="John.iv-p46.7" osisRef="Bible:Gal.6.4 Bible:2Cor.1.12" parsed="|Gal|6|4|0|0;|2Cor|1|12|0|0" passage="Ga 6:4,2Co 1:12">Gal. vi. 4;
2 Cor. i. 12</scripRef>.</p>
</div><scripCom id="John.iv-p46.8" osisRef="Bible:John.3.22-John.3.36" parsed="|John|3|22|3|36" passage="Joh 3:22-36" type="Commentary"/><div class="Commentary" id="Bible:John.3.22-John.3.36">
<h4 id="John.iv-p46.9">John's Testimony to Christ.</h4>
<p class="passage" id="John.iv-p47">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 <i>some</i> 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 <i>men</i> 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 <i>must</i> 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 <i>unto him.</i>   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.</p>
<p class="indent" id="John.iv-p48">In these verses we have,</p>
<p class="indent" id="John.iv-p49">I. Christ's removal into the land of Judea
(<scripRef id="John.iv-p49.1" osisRef="Bible:John.3.22" parsed="|John|3|22|0|0" passage="Joh 3:22"><i>v.</i> 22</scripRef>), 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, <i>in journeyings often,</i> 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 <i>Sun of righteousness</i> took a large
circuit to diffuse his light and heat, <scripRef id="John.iv-p49.2" osisRef="Bible:Ps.19.6" parsed="|Ps|19|6|0|0" passage="Ps 19:6">Ps. xix. 6</scripRef>. 2. He was not wont to stay long at
Jerusalem. Though he went frequently thither, yet he soon returned
into the country; as here. <i>After these things,</i> after he had
had this discourse with Nicodemus, he came into the land of Judea;
not so much for <i>greater privacy</i> (though mean and obscure
places best suited the humble Jesus in his humble state) as for
<i>greater usefulness.</i> His preaching and miracles, perhaps,
made <i>most noise</i> at Jerusalem, the fountain-head of news, but
did <i>least good</i> 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 <i>disciples came with him;</i> for these were
<i>they that continued with him in his temptations.</i> 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 <i>remove and go after
it</i> (as those did, <scripRef id="John.iv-p49.3" osisRef="Bible:Josh.3.3" parsed="|Josh|3|3|0|0" passage="Jos 3:3">Josh. iii.
3</scripRef>) than sit still without it, though it be in Jerusalem
itself. 4. There he <i>tarried with them,</i>
<b><i>dietribe</i></b>—<i>He conversed</i> with them,
<i>discoursed</i> 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 <scripRef id="John.iv-p49.4" osisRef="Bible:Song.7.11-Song.7.12" parsed="|Song|7|11|7|12" passage="So 7:11,12">Cant.
vii. 11, 12</scripRef>. Note, Those that are ready to <i>go with
Christ</i> shall find him as ready to <i>stay with them.</i> It is
supposed that he now staid five or six months in this country. 5.
There <i>he baptized;</i> he admitted disciples, such as believed
in him, and had more honesty and courage than those had at
Jerusalem, <scripRef id="John.iv-p49.5" osisRef="Bible:John.2.42" parsed="|John|2|42|0|0" passage="Joh 2:42"><i>ch.</i> ii.
24</scripRef>. John began to baptize in the land of Judea
(<scripRef id="John.iv-p49.6" osisRef="Bible:Matt.3.1" parsed="|Matt|3|1|0|0" passage="Mt 3:1">Matt. iii. 1</scripRef>), therefore
Christ began there, for John had said, <i>There comes one after
me.</i> He himself <i>baptized</i> not, with his own hand, but his
disciples by his orders and directions, as appears, <scripRef id="John.iv-p49.7" osisRef="Bible:John.4.2" parsed="|John|4|2|0|0" passage="Joh 4:2"><i>ch.</i> iv. 2</scripRef>. But his disciples'
baptizing was his baptizing. Holy ordinances are Christ's, though
administered by weak men.</p>
<p class="indent" id="John.iv-p50">II. John's continuance in his work, as long
as his opportunities lasted, <scripRef id="John.iv-p50.1" osisRef="Bible:John.3.23-John.3.24" parsed="|John|3|23|3|24" passage="Joh 3:23,24"><i>v.</i> 23, 24</scripRef>. Here we are told,</p>
<p class="indent" id="John.iv-p51">1. That <i>John was baptizing.</i> 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 <i>John laid it down,</i> 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 <i>taken it
up;</i> for he would still, according to the <i>measure given to
him,</i> advance the interests of God's kingdom. There was still
work for John to do, for Christ was not yet <i>generally known,</i>
nor were the minds of people <i>thoroughly prepared</i> for him by
repentance. From heaven John had received his <i>command,</i> and
he would go on in his work till he thence received his
<i>countermand,</i> and would have his dismission from the same
hand that gave him his commission. He does not <i>come in</i> to
Christ, lest what had formerly passed should look like a
combination between them; but <i>he goes on</i> with his work, till
Providence lays him aside. The greater gifts of some do not
<i>render</i> the labours of others, that come short of them,
<i>needless</i> and <i>useless;</i> 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 <i>going off,</i> must
yet <i>go on</i> to the last.</p>
<p class="indent" id="John.iv-p52">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 <i>place to place;</i> 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,
<b><i>hydata polla</i></b>—<i>many waters,</i> that is, many
<i>streams</i> 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, <i>shallow</i> perhaps, as is usual where there are
<i>many</i> brooks, but such as would serve his purpose. And in
that country plenty of water was a valuable thing.</p>
<p class="indent" id="John.iv-p53">3. That thither people <i>came to him</i>
and <i>were baptized.</i> 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: <i>They came
and were baptized;</i> 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.</p>
<p class="indent" id="John.iv-p54">4. It is noted (<scripRef id="John.iv-p54.1" osisRef="Bible:John.3.24" parsed="|John|3|24|0|0" passage="Joh 3:24"><i>v.</i> 24</scripRef>) that <i>John was not yet cast
into prison,</i> to clear the order of the story, and to show that
these passages are to come in before <scripRef id="John.iv-p54.2" osisRef="Bible:Matt.6.12" parsed="|Matt|6|12|0|0" passage="Mt 6:12">Matt. vi. 12</scripRef>. 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
<i>yet cast into prison,</i> but he expected it ere long, <scripRef id="John.iv-p54.3" osisRef="Bible:John.9.4" parsed="|John|9|4|0|0" passage="Joh 9:4"><i>ch.</i> ix. 4</scripRef>.</p>
<p class="indent" id="John.iv-p55">III. A contest between <i>John's disciples
and the Jews about purifying,</i> <scripRef id="John.iv-p55.1" osisRef="Bible:John.3.25" parsed="|John|3|25|0|0" passage="Joh 3:25"><i>v.</i> 25</scripRef>. See how the gospel of Christ
came not to <i>send peace upon earth,</i> but <i>division.</i>
Observe, 1. Who were the disputants: <i>some of John's disciples,
and the Jews</i> 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
<i>aggressors,</i> and gave the <i>challenge;</i> 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: <i>about purifying,</i> about
<i>religious washing.</i> (1.) We may suppose that John's disciples
cried up his baptism, his purifying, as <i>instar omnium—superior
to all others,</i> and gave the preference to that as perfecting
and superseding all the purifications of the Jews, and they were in
the right; but <i>young</i> converts are too apt to boast of their
attainments, whereas he that finds the <i>treasure</i> should
<i>hide it</i> 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 <i>purifyings</i> 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
<i>deny</i> 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 (<scripRef id="John.iv-p55.2" osisRef="Bible:John.3.26" parsed="|John|3|26|0|0" passage="Joh 3:26"><i>v.</i> 26</scripRef>): "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.] "<i>Dangerous,</i> and of <i>ill
consequence</i> 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 <i>defective</i> and <i>imperfect.</i>
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.</p>
<p class="indent" id="John.iv-p56">IV. A complaint which John's disciples made
to their master concerning Christ and his baptizing, <scripRef id="John.iv-p56.1" osisRef="Bible:John.3.26" parsed="|John|3|26|0|0" passage="Joh 3:26"><i>v.</i> 26</scripRef>. They, being
<i>nonplussed</i> by the fore-mentioned objection, and probably
<i>ruffled</i> and put into a heat by it, come to their master, and
tell him, "<i>Rabbi, he that was with thee,</i> and was baptized of
thee, is now set up for himself; he <i>baptizeth, and all men come
to him;</i> 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 <i>purifying,</i> before they understood the
<i>doctrine of baptism,</i> they might have answered the objection
without being put into a passion. In their complaint, they speak
respectfully to their own master, <i>Rabbit;</i> 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: "<i>He that was with thee beyond
Jordan,</i> as a disciple of thine, <i>behold,</i> and wonder,
<i>the same,</i> the very same, <i>baptizes,</i> 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 <i>to whom thou barest
witness</i> 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, <scripRef id="John.iv-p56.2" osisRef="Bible:John.5.36" parsed="|John|5|36|0|0" passage="Joh 5:36"><i>ch.</i> v.
36</scripRef>. 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 <i>impeachment,</i> but indeed the
greatest <i>improvement,</i> of John's baptism, which was but to
lead the way to Christ's. John was <i>just</i> 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: "<i>All men
come to him;</i> 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 <i>all men came to him.</i> As far as Christ is
<i>manifested</i> he will be <i>magnified;</i> 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, <i>dispensing to every one severally as he will.</i> Paul
rejoiced in the usefulness even of those that <i>opposed him,</i>
<scripRef id="John.iv-p56.3" osisRef="Bible:Phil.1.18" parsed="|Phil|1|18|0|0" passage="Php 1:18">Phil. i. 18</scripRef>. We must leave
it to God to choose, employ, and honour his own instruments as he
pleaseth, and not covet to be <i>placed alone.</i></p>
<p class="indent" id="John.iv-p57">V. Here is John's answer to this complaint
which his disciples made, <scripRef id="John.iv-p57.1" osisRef="Bible:John.3.27" parsed="|John|3|27|0|0" passage="Joh 3:27"><i>v.</i>
27</scripRef>, &amp;c. His disciples expected that he would have
resented this matter as they did; but Christ's <i>manifestation to
Israel</i> was no <i>surprise</i> to John, but what he looked for;
it was not <i>disturbance</i> to him, but what he wished for. He
therefore checked the complaint, as Moses, <i>Enviest thou for my
sake?</i> 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 <i>humble</i>
themselves and to <i>exalt</i> the Lord Jesus.</p>
<p class="indent" id="John.iv-p58">1. John here <i>abases himself in
comparison with Christ,</i> <scripRef id="John.iv-p58.1" osisRef="Bible:John.3.27-John.3.30" parsed="|John|3|27|3|30" passage="Joh 3:27-30"><i>v.</i> 27-30</scripRef>. 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, <scripRef id="John.iv-p58.2" osisRef="Bible:1Cor.3.5" parsed="|1Cor|3|5|0|0" passage="1Co 3:5">1 Cor. iii. 5</scripRef>.</p>
<p class="indent" id="John.iv-p59">(1.) <i>John acquiesces</i> in the divine
disposal, and satisfies himself with that (<scripRef id="John.iv-p59.1" osisRef="Bible:John.3.27" parsed="|John|3|27|0|0" passage="Joh 3:27"><i>v.</i> 27</scripRef>): <i>A man can receive nothing
except it be given him from heaven,</i> whence <i>every good
gift</i> comes (<scripRef id="John.iv-p59.2" osisRef="Bible:Jas.1.17" parsed="|Jas|1|17|0|0" passage="Jam 1:17">James i.
17</scripRef>), 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. <i>No man can take</i> any true <i>honour</i> to
himself, <scripRef id="John.iv-p59.3" osisRef="Bible:Heb.5.4" parsed="|Heb|5|4|0|0" passage="Heb 5:4">Heb. v. 4</scripRef>. 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
<i>envy</i> 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 <i>except he
had received it from heaven,</i> for, as <i>man</i> and
<i>Mediator,</i> he <i>received gifts;</i> and, if God gave him
<i>the Spirit without measure</i> (<scripRef id="John.iv-p59.4" osisRef="Bible:John.3.34" parsed="|John|3|34|0|0" passage="Joh 3:34"><i>v.</i> 34</scripRef>), shall they grudge at it? The
same reason will hold as to others. If God is <i>pleased</i> 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 <scripRef id="John.iv-p59.5" osisRef="Bible:Matt.20.15" parsed="|Matt|20|15|0|0" passage="Mt 20:15">Matt. xx. 15</scripRef>.
[2.] Why we should not be <i>discontented,</i> 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 <i>gives</i> may <i>take.</i> What we
<i>receive</i> from heaven we must take as it is <i>given.</i> Now
John never received a commission for a standing <i>perpetual</i>
office, but only for a <i>temporary</i> 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
<i>a man can receive</i> (that is, perceive) <i>nothing, except it
be given him from heaven.</i> 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 <i>plain,</i> nor believe that
which is made most <i>evident,</i> unless it be given them from
heaven to understand and believe it.</p>
<p class="indent" id="John.iv-p60">(2.) John appeals to the testimony he had
formerly given concerning Christ (<scripRef id="John.iv-p60.1" osisRef="Bible:John.3.28" parsed="|John|3|28|0|0" passage="Joh 3:28"><i>v.</i> 28</scripRef>): You can bear me witness that I
said, again and again, <i>I am not the Christ, but I am sent before
him.</i> See how steady and constant John was in his testimony to
Christ, and not as a <i>reed shaken with the wind;</i> 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 <i>conviction</i> to his disciples of the
unreasonableness of their complaint. They had spoken of the witness
which their master bore to Jesus (<scripRef id="John.iv-p60.2" osisRef="Bible:John.3.26" parsed="|John|3|26|0|0" passage="Joh 3:26"><i>v.</i> 26</scripRef>): "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>I am
not the Christ?</i> Why then do you set me up as a rival with him
that is? Did I not say, <i>I am sent before him?</i> Why then does
it seem strange to you that I should stand by and give way to him?"
[2.] It is a <i>comfort</i> to himself that he had never
<i>given</i> his disciples <i>any occasion</i> thus to set him up
in competition with Christ; but, on the contrary, had particularly
<i>cautioned</i> 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, <i>Si populus vult decipi, decipiatur—If the people will be
deceived, let them;</i> but that is an ill maxim for those to go by
whose business it is to <i>undeceive</i> people. <i>The lip of
truth shall be established.</i></p>
<p class="indent" id="John.iv-p61">(3.) John professes the great satisfaction
he had in the advancement of Christ and his interest. He was so far
from <i>regretting</i> it, as his disciples did, that he
<i>rejoiced</i> in it. This he expresses (<scripRef id="John.iv-p61.1" osisRef="Bible:John.3.29" parsed="|John|3|29|0|0" passage="Joh 3:29"><i>v.</i> 29</scripRef>) by an elegant similitude. [1.]
He compares our Saviour to the <i>bridegroom: "He that hath the
bride is the bridegroom.</i> Do <i>all men come to him?</i> 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, <scripRef id="John.iv-p61.2" osisRef="Bible:Ps.45.1-Ps.45.17" parsed="|Ps|45|1|45|17" passage="Ps 45:1-17">Ps. xlv</scripRef>. <i>The Word was made
flesh,</i> that the disparity of nature might not be a <i>bar to
the match.</i> 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 <i>has</i> the bride, for he has her love, he
has her promise; <i>the church is subject to Christ.</i> 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 <i>friend
of the bridegroom,</i> 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 <i>has
the bride.</i> 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: <i>The friend of the bridegroom stands, and hears
him;</i> stands expecting him, and waiting for him; <i>rejoices
with joy because of the bridegroom's voice,</i> because he is come
to the marriage after he had been long expected. Note,
<i>First,</i> 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. <i>Secondly,</i> The friends
of the bridegroom must <i>stand, and hear the bridegroom's
voice;</i> must receive instructions from him, and attend his
orders; must desire to have proofs of Christ speaking in them, and
with them (<scripRef id="John.iv-p61.3" osisRef="Bible:2Cor.13.3" parsed="|2Cor|13|3|0|0" passage="2Co 13:3">2 Cor. xiii. 3</scripRef>);
that is the <i>bridegroom's voice. Thirdly,</i> 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 (<scripRef id="John.iv-p61.4" osisRef="Bible:Song.3.11" parsed="|Song|3|11|0|0" passage="So 3:11">Cant.
iii. 11</scripRef>), it cannot but be of their too who love him and
wish well to his honour and kingdom. Surely they have <i>no greater
joy.</i></p>
<p class="indent" id="John.iv-p62">(4.) He owns it highly fit and necessary
that the reputation and interest of Christ should be advanced, and
his own diminished (<scripRef id="John.iv-p62.1" osisRef="Bible:John.3.30" parsed="|John|3|30|0|0" passage="Joh 3:30"><i>v.</i>
30</scripRef>): <i>He must increase, but I must decrease.</i> 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 <i>necessary</i> and
<i>unavoidable,</i> which could not be <i>helped</i> and therefore
must be <i>borne,</i> but as highly <i>just</i> and
<i>agreeable,</i> and affording him entire satisfaction. [1.] He
was <i>well pleased</i> to see the kingdom of Christ getting
ground: "<i>He must increase.</i> 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
<i>displeased</i> that the effect of this was the diminishing of
his own interest: <i>I must decrease.</i> Created excellencies are
under this law, they <i>must decrease. I have seen an end of all
perfection.</i> Note, <i>First,</i> The shining forth of the glory
of Christ eclipses the lustre of all other glory. The glory that
stands in <i>competition</i> 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 <i>subservient</i> to him. As the light of the
morning increases, that of the morning star decreases.
<i>Secondly,</i> 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 <i>any thing,</i> to
be <i>nothing,</i> so that Christ may be <i>all.</i></p>
<p class="indent" id="John.iv-p63">2. John Baptist here <i>advances</i>
Christ, and instructs his disciples concerning him, that, instead
of grieving that so many come to him, they might come to him
themselves.</p>
<p class="indent" id="John.iv-p64">(1.) He instructs them concerning the
<i>dignity of Christ's person</i> (<scripRef id="John.iv-p64.1" osisRef="Bible:John.3.31" parsed="|John|3|31|0|0" passage="Joh 3:31"><i>v.</i> 31</scripRef>): <i>He that cometh from
above,</i> that <i>cometh from heaven, is above all.</i> Here, [1.]
He supposes his divine origin, that he came <i>from above,</i> from
<i>heaven,</i> 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
<i>sent from above.</i> [2.] Hence he infers his sovereign
authority: he is <i>above all,</i> above all things and all
persons, <i>God over all, blessed for evermore.</i> 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, <i>He is above
all.</i> It was said of John Baptist, <i>There is not a greater
among them that are born of women.</i> 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 <i>above all.</i> This he
further illustrates by the meanness of those who stood in
competition with him: <i>He that is of the earth, is earthly,</i>
<b><i>ho on ek tes ges, ek tes ges esti</i></b>—<i>He that is of
the earth is of the earth;</i> 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, <i>First,</i> Man has
his rise out of the earth; not only Adam at first, but we also
still are <i>formed out of the clay,</i> <scripRef id="John.iv-p64.2" osisRef="Bible:Job.33.6" parsed="|Job|33|6|0|0" passage="Job 33:6">Job xxxiii. 6</scripRef>. Look to the rock whence we
were hewn. <i>Secondly,</i> Man's constitution is therefore
<i>earthly;</i> 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 <i>earthen vessels,</i> though they had a rich
treasure lodged in them; and shall these be set up as rivals with
Christ? <i>Let the potsherds strive with the potsherds of the
earth;</i> but let them not cope with him that <i>came from
heaven.</i></p>
<p class="indent" id="John.iv-p65">(2.) Concerning the <i>excellency and
certainty of his doctrine.</i> 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,</p>
<p class="indent" id="John.iv-p66">[1.] He, for his part, <i>spoke of the
earth,</i> and so do all those that are <i>of the earth.</i> The
prophets were men and spoke like men; <i>of themselves</i> they
could not speak but <i>of the earth,</i> <scripRef id="John.iv-p66.1" osisRef="Bible:2Cor.3.5" parsed="|2Cor|3|5|0|0" passage="2Co 3:5">2 Cor. iii. 5</scripRef>. 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 <i>on earth,</i> but in Christ he
speaketh <i>from heaven.</i></p>
<p class="indent" id="John.iv-p67">[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,</p>
<p class="indent" id="John.iv-p68"><i>First,</i> As infallibly <i>sure</i> and
<i>certain,</i> and to be entertained accordingly (<scripRef id="John.iv-p68.1" osisRef="Bible:John.3.32" parsed="|John|3|32|0|0" passage="Joh 3:32"><i>v.</i> 32</scripRef>): <i>What he hath seen
and heard, that he testifieth.</i> See here, 1. Christ's divine
knowledge; he testified nothing but <i>what he had seen and
heard,</i> 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 <i>seen;</i> what he revealed of
the mind of God was what he had <i>heard</i> 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 <i>voice,</i>
that said, "<i>Make room for the witness,</i> and <i>keep
silence</i> 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 <i>eternal truth</i> in itself, and of <i>infinite
concern</i> to us. 2. His divine grace and goodness: that which he
had <i>seen</i> and <i>heard</i> 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 (<scripRef id="John.iv-p68.2" osisRef="Bible:2Cor.12.4" parsed="|2Cor|12|4|0|0" passage="2Co 12:4">2 Cor. xii. 4</scripRef>), but Christ knew how to utter
what he had <i>seen</i> and <i>heard.</i> Christ's preaching is
here called his <i>testifying,</i> to denote, (1.) The
<i>convincing evidence</i> of it; it was not <i>reported</i> as
news by hearsay, but it was <i>testified</i> 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 <scripRef id="John.iv-p68.3" osisRef="Bible:Acts.18.5" parsed="|Acts|18|5|0|0" passage="Ac 18:5">Acts xviii.
5</scripRef>.</p>
<p class="indent" id="John.iv-p69">From the <i>certainty</i> 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 <i>no
man re</i>ceiveth his testimony, that is, very few, next to none,
none in comparison with those that refuse it. They receive it not,
they will not hear it, they do not heed it, or give credit to it.
This he speaks of not only as a matter of <i>wonder,</i> 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 <i>grief;</i> John's
disciples grieved that <i>all men came to Christ</i> (<scripRef id="John.iv-p69.1" osisRef="Bible:John.3.26" parsed="|John|3|26|0|0" passage="Joh 3:26"><i>v.</i> 26</scripRef>); they thought his
followers too many. But John grieves that <i>no man came to
him;</i> he thought them too few. Note, The unbelief of sinners is
the grief of saints. It was for this that St. Paul had <i>great
heaviness,</i> <scripRef id="John.iv-p69.2" osisRef="Bible:Rom.9.2" parsed="|Rom|9|2|0|0" passage="Ro 9:2">Rom. ix. 2</scripRef>.
[2.] He takes occasion to commend the faith of the chosen remnant
(<scripRef id="John.iv-p69.3" osisRef="Bible:John.3.33" parsed="|John|3|33|0|0" passage="Joh 3:33"><i>v.</i> 33</scripRef>): <i>He that
hath received his testimony</i> (and some such there were, though
very few) hath <i>set to his seal that God is true.</i> God is
true, though we do not <i>set our seal to it;</i> 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 <i>yea and amen;</i> by faith we put our <i>amen</i> to
them, as <scripRef id="John.iv-p69.4" osisRef="Bible:Rev.22.20" parsed="|Rev|22|20|0|0" passage="Re 22:20">Rev. xxii. 20</scripRef>.
Observe, He that receives the testimony of Christ subscribes not
only to the truth of Christ, but to the truth of <i>God,</i> for
his name is the <i>Word of God;</i> the commandments of God and the
testimony of Christ are put together, <scripRef id="John.iv-p69.5" osisRef="Bible:Rev.12.17" parsed="|Rev|12|17|0|0" passage="Re 12:17">Rev. xii. 17</scripRef>. By believing in Christ we set
to our seal, <i>First,</i> That God is true to all the promises
which he has made <i>concerning Christ,</i> that which he spoke by
the mouth of <i>all his holy prophets;</i> what he <i>swore to our
fathers</i> is all accomplished, and not one iota or tittle of it
fallen to the ground, <scripRef id="John.iv-p69.6" osisRef="Bible:Luke.1.70 Bible:Acts.13.32-Acts.13.33" parsed="|Luke|1|70|0|0;|Acts|13|32|13|33" passage="Lu 1:70,Ac 13:32,33">Luke
i. 70, &amp;c. Acts xiii. 32, 33</scripRef>. <i>Secondly,</i> That
he is true to all the promises he has made <i>in Christ;</i> we
venture our souls upon God's veracity, being satisfied that he is
<i>true;</i> we are willing to deal with him <i>upon trust,</i> 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
<i>give credit</i> to we <i>give honour</i> to.</p>
<p class="indent" id="John.iv-p70"><i>Secondly,</i> It is recommended to us as
a <i>divine</i> doctrine; not his own, but <i>his that sent</i> him
(<scripRef id="John.iv-p70.1" osisRef="Bible:John.3.34" parsed="|John|3|34|0|0" passage="Joh 3:34"><i>v.</i> 34</scripRef>): <i>For he
whom God hath sent speaketh the word of God,</i> which he was sent
to speak, and enabled to speak; <i>for God giveth not the Spirit by
measure unto him.</i> The prophets were as messengers that brought
letters from heaven; but Christ came under the character of an
<i>ambassador,</i> and treats with us as such; for, 1. He spoke the
<i>words of God,</i> and nothing he said savoured of human
infirmity; both substance and language were divine. He proved
himself <i>sent of God</i> (<scripRef id="John.iv-p70.2" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2"><i>ch.</i>
iii. 2</scripRef>), and therefore his words are to be received as
the words of God. By this rule we may try the spirits: those that
speak <i>as the oracles of God,</i> and prophesy <i>according to
the proportion of faith,</i> are to be received as <i>sent of
God.</i> 2. He spoke as no other prophet did; for <i>God giveth not
the Spirit by measure to him.</i> None can speak the <i>words of
God</i> without the <i>Spirit of God,</i> <scripRef id="John.iv-p70.3" osisRef="Bible:1Cor.2.10-1Cor.2.11" parsed="|1Cor|2|10|2|11" passage="1Co 2:10,11">1 Cor. ii. 10, 11</scripRef>. The Old-Testament
prophets had the Spirit, and in different degrees, <scripRef id="John.iv-p70.4" osisRef="Bible:2Kgs.2.9-2Kgs.2.10" parsed="|2Kgs|2|9|2|10" passage="2Ki 2:9,10">2 Kings ii. 9, 10</scripRef>. But, whereas God
gave them the Spirit by <i>measure</i> (<scripRef id="John.iv-p70.5" osisRef="Bible:1Cor.12.4" parsed="|1Cor|12|4|0|0" passage="1Co 12:4">1 Cor. xii. 4</scripRef>), he gave him to Christ
<i>without measure;</i> 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
<i>themselves;</i> but he that had the Spirit always residing in
him, without stint, always spoke <i>the words of God.</i>" So Dr.
Whitby.</p>
<p class="indent" id="John.iv-p71">(3.) Concerning <i>the power and authority
he is invested with,</i> which gives him the pre-eminence above all
others, and a more excellent name than they.</p>
<p class="indent" id="John.iv-p72">[1.] He is the <i>beloved Son of the
Father</i> (<scripRef id="John.iv-p72.1" osisRef="Bible:John.3.35" parsed="|John|3|35|0|0" passage="Joh 3:35"><i>v.</i> 35</scripRef>):
<i>The Father loveth the Son.</i> The prophets were faithful as
servants, but Christ as a Son; they were employed as servants, but
Christ <i>beloved</i> as a son, always <i>his delight,</i>
<scripRef id="John.iv-p72.2" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii. 30</scripRef>. The Father
was well pleased in him; not only he <i>did</i> love him, but he
<i>doth</i> love him; he continued his love to him even in his
estate of humiliation, loved him never the less for his poverty and
sufferings.</p>
<p class="indent" id="John.iv-p73">[2.] He is <i>Lord of all.</i> The Father,
as an evidence of his love for him, <i>hath given all things into
his hand.</i> Love is generous. The Father took such a complacency
and had such a confidence in him that he constituted him the great
<i>feoffee in trust</i> for mankind. Having given <i>him the Spirit
without measure,</i> he gave him <i>all things;</i> 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 <i>given all things</i> into the hands of the
Mediator. <i>First,</i> All <i>power;</i> so it is explained,
<scripRef id="John.iv-p73.1" osisRef="Bible:Matt.28.18" parsed="|Matt|28|18|0|0" passage="Mt 28:18">Matt. xxviii. 18</scripRef>. 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 <i>power over all
flesh,</i> the <i>heathen</i> given <i>him for his inheritance.</i>
The kingdom of providence is committed to his administration. He
has power to settle the terms of the covenant of peace as the great
<i>plenipotentiary,</i> to govern his church as the great
<i>lawgiver,</i> to dispense divine favours as the great
<i>almoner,</i> and to call all to account as the great
<i>Judge.</i> Both the golden sceptre and the iron rod are given
into his hand. <i>Secondly,</i> All <i>grace</i> is given into his
hand as the channel of conveyance; <i>all things,</i> all those
good things which God intended to give to the children of men;
<i>eternal life,</i> and all its preliminaries. We are unworthy
that the Father should give those things <i>into our hands,</i> for
we have made ourselves the <i>children of his wrath;</i> he hath
therefore appointed the <i>Son of his love</i> to be trustee for
us, and the things he intended for us he gives <i>into his
hands,</i> who is worthy, and has merited both honours for himself
and favours for us. They are given <i>into his hands,</i> 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 <i>commit to him.</i></p>
<p class="indent" id="John.iv-p74">[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: <i>He that believeth on the Son,
hath life,</i> <scripRef id="John.iv-p74.1" osisRef="Bible:John.3.36" parsed="|John|3|36|0|0" passage="Joh 3:36"><i>v.</i>
36</scripRef>. We have here the application of what he had said
concerning Christ and his doctrine; and it is the <i>conclusion of
the whole matter.</i> 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 <i>testimony</i> of Jesus Christ, whose word is
the vehicle of divine favours, so we receive and partake of those
favours by <i>believing</i> the testimony, and entertaining that
word as <i>true</i> and <i>good;</i> this way of <i>receiving</i>
fitly answers that way of <i>giving.</i> We have here the sum of
that gospel which is to be preached to every creature, <scripRef id="John.iv-p74.2" osisRef="Bible:Mark.16.16" parsed="|Mark|16|16|0|0" passage="Mk 16:16">Mark xvi. 16</scripRef>. Here is,</p>
<p class="indent" id="John.iv-p75"><i>First,</i> The blessed state of all true
Christians: <i>He that believes on the Son hath everlasting
life.</i> Note, 1. It is the character of every true Christian that
he believes on <i>the Son of God;</i> not only <i>believes him,</i>
that what he saith is true, but believes <i>on him,</i> consents to
him, and confides in him. The benefit of true Christianity is no
less than <i>everlasting life;</i> 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 <i>in</i> an immortal God. 2. True
believers, even now, <i>have</i> everlasting life; not only they
shall have it hereafter, but they have it now. For, (1.) They
<i>have</i> very good security for it. The deed by which it passeth
is sealed and delivered to them, and so they <i>have</i> 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 <i>they have life;</i> and the Spirit of
God, the earnest of this life. (2.) They have the comfortable
<i>foretastes</i> of it, in present communion with God and the
tokens of his love. Grace is glory begun.</p>
</div></div2>