AN
EXPOSITION,
WITH PRACTICAL OBSERVATIONS,
OF THE GOSPEL ACCORDING TO
ST. JOHN
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It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Prov 25:1), and yet far short of what he delivered, 1 Kings 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luke 1:1; Acts 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta_ swmatika_—the bodily things of Christ; but John writes of the ta_ pneumatika_—the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.
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JOHN 1
The scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Saviour of the world, that we may be brought to receive him, and rely upon him, as our Prophet, Priest, and King, and to give up ourselves to be ruled, and taught, and saved by him. In order to this, we have here, I. An account given of him by the inspired penman himself, fairly laying down, in the beginning, what he designed his whole book should be the proof of (ver. 1-5); and again (ver. 10-14); and again, ver. 16-18. II. The testimony of John Baptist concerning him (ver. 6-9; and again, ver. 15); but most fully and particularly, ver. 19-37. III. His own manifestation of himself to Andrew and Peter (ver. 38-42), to Philip and Nathanael, ver. 43-51.
Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth
infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe,
I. Of whom he speaks—The Word—o( lo&goj. This is an idiom peculiar to John's writings. See 1 John 1:1; 1 John 5:7; Rev 19:13. Yet some think that Christ is meant by the Word in Acts 20:32; Heb 4:12; Luke 1:2. The Chaldee paraphrase very frequently calls the Messiah Memra—the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse (John 1:18), plainly tells us why he calls Christ the Word—because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is twofold: lo&goj endia&qetoj—word conceived; and lo&goj profo&rikoj—word uttered. The lo&goj o( e1sw and o( e1cw, ratio and oratio—intelligence and utterance. 1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first-begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, Prov 8:22. There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth. 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us (Heb 1:2), and has directed us to hear him, Matt 17:5. He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on Dan 8:13), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word:
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being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God.
II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts,
1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described (Ps 90:2), Before the mountains were brought forth. So Prov 8:23. The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, a)xronoj—without beginning of time. So Nonnus.
2. His coexistence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in John 1:2: the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God, (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, Heb 1:3. (2.) In respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was (John 17:5), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Prov 8:30. (3.) In respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, Eph 3:9. He that undertook to bring us to God (1 Pet 3:18) was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, Zech 6:13; Matt 11:27. He was by him as one brought up with him for this service, Prov 8:30. He was with God, and therefore is said to come forth from the Father.
3. His agency in making the world, John 1:3. This is here, (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, Prov 8:30. God made the world by a word (Ps 33:6) and Christ was the Word. By him, not as a subordinate instrument, but as a coordinate agent, God made the world (Heb 1:2), not as the workman cuts by his axe, but as the
body sees by the eye. (2.) The contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now, [1.] This proves that he is God; for he that built all things is God, Heb 3:4. The God of Israel often proved himself to be God with this, that he made all things: Isa 40:12,28; Isa 41:4; and see Jer 10:11-12. [2.] This proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend. [3.] This shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being.
4. The original of life and light that is in him: In him was life, John 1:4. This further proves that he is God, and every way qualified for his undertaking; for, (1.) He has life in himself; not only the true God, but the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and supported by him. It was the Word of God that produced the moving creatures that had life, Gen 1:20; Acts 17:25. He is that Word by which man lives more than by bread, Matt 4:4. (3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in man is something greater and nobler than it is in other creatures; it is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as distinguished him from, and dignified him above, the beasts that perish. The spirit of a man is the candle of the Lord, and it was the eternal Word that lighted this candle. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This proves him fit to undertake our salvation; for life and light, spiritual and eternal life and light, are the two great things that fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light of divine revelation than from him who gave us the light of human reason? And if, when God gave us natural life, that life was in his Son, how readily should we receive the gospel-record, that he hath given us eternal life, and that life too is in his Son!
5. The manifestation of him to the children of men. It might be objected, If this
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eternal Word was all in all thus in the creation of the world, whence is it that he has been so little taken notice of and regarded? To this he answers (John 1:5), The light shines, but the darkness comprehends it not. Observe,
(1.) The discovery of the eternal Word to the lapsed world, even before he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light, whence the light of men comes, hath shone, and doth shine. [1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in them; see Rom 1:19-20. The light of nature is this light shining in darkness. Something of the power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for this, earth would be a hell, a place of utter darkness; blessed be God, it is not so yet. [2.] The eternal Word, as Mediator, shone in the darkness of the Old Testament types and figures, and the prophecies and promises which were of the Messiah from the beginning. He that had commanded the light of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, 2 Cor 3:13.
(2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the grace of God in these discoveries in vain. [1.] The world of mankind comprehended not the natural light that was in their understandings, but became vain in their imaginations concerning the eternal God and the eternal Word, Rom 1:21,28. The darkness of error and sin overpowered and quite eclipsed this light. God spoke once, yea twice, but man perceived it not, Job 33:14. [2.] The Jews, who had the light of the Old Testament, yet comprehended not Christ in it. As there was a veil upon Moses's face, so there was upon the people's hearts. In the darkness of the types and shadows the light shone; but such as the darkness of their understandings that they could not see it. It was therefore requisite that Christ should come, both to rectify the errors of the Gentile world and to improve the truths of the Jewish church.
The evangelist designs to bring in John Baptist bearing an honourable testimony to Jesus Christ, Now in these verses, before he does this,
I. He gives us some account of the witness he is about to produce. His name was John, which signifies gracious; his conversation was austere, but he was not the less gracious. Now,
1. We are here told concerning him, in general, that he was a man sent of God. The evangelist had said concerning Jesus Christ that he was with God and that he was God; but here concerning John that he was a man, a mere man. God is pleased to speak to us by men like ourselves. John was a great man, but he was a man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal 3:1. God gave him both his mission and his message, both his credentials and his instructions. John wrought no miracle, nor do we find that he had visions and revelations; but the strictness and purity of his life and doctrine, and the direct tendency of both to reform the world, and to revive the interests of God's kingdom among men, were plain indications that he was sent of God.
2. We are here told what his office and business were (John 1:7): The same came for a witness, an eyewitness, a leading witness. He came ei0j marturi/an—for a testimony. The legal institutions had been long a testimony for God in the Jewish church. By them revealed religion was kept up; hence we read of the tabernacle of the testimony, the ark of the testimony, the law and the testimony: but now divine revelation is to be turned into another channel; now the testimony of Christ is the testimony of God, 1 Cor 1:6; 1 Cor 2:1. Among the Gentiles, God indeed had not left himself without witness (Acts 14:17), but the Redeemer had no testimonies borne him among them. There was a profound silence concerning him, till John Baptist came for a witness to him. Now observe, (1.) The matter of his testimony: He came to bear witness to the light. Light is a thing which witnesses for itself, and carries its own evidence along with it; but to those who shut their eyes against the light it is necessary there should be those that bear witness to it. Christ's light needs not man's testimony, but the world's
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darkness does. John was like the night watchman that goes round the town, proclaiming the approach of the morning light to those that have closed their eyes, and are not willing themselves to observe it; or like that watchman that was set to tell those who asked him what of the night that the morning comes, and, if you will enquire, enquire ye, Isa 21:11-12. He was sent of God to tell the world that the long-looked-for Messiah was now come, who should be a light to enlighten the Gentiles and the glory of his people Israel; and to proclaim that dispensation at hand which would bring life and immortality to light. (2.) The design of his testimony: That all men through him might believe; not in him, but in Christ, whose way he was sent to prepare. He taught men to look through him, and pass through him, to Christ; through the doctrine of repentance for sin to that of faith in Christ. He prepared men for the reception and entertainment of Christ and his gospel, by awakening them to a sight and sense of sin; and that, their eyes being thereby opened, they might be ready to admit those beams of divine light which, in the person and doctrine of the Messiah, were now ready to shine in their faces. If they would but receive this witness of man, they would soon find that the witness of God was greater, 1 John 5:9. See John 10:41. Observe, it was designed that all men through him might believe, excluding none from the kind and beneficial influences of his ministry that did not exclude themselves, as multitudes did, who rejected the counsel of God against themselves, and so received the grace of God in vain.
3. We are here cautioned not to mistake him for the light who only came to bear witness to it (John 1:8): He was not that light that was expected and promised, but only was sent to bear witness of that great and ruling light. He was a star, like that which guided the wise men to Christ, a morning star; but he was not the Sun; not the Bridegroom, but a friend of the Bridegroom; not the Prince, but his harbinger. There were those who rested in John's baptism, and looked no further, as those Ephesians, Acts 19:3. To rectify this mistake, the evangelist here, when he speaks very honourably of him, yet shows that he must give place to Christ. He was great as the prophet of the Highest, but not the Highest himself. Note, We must take heed of overvaluing ministers, as well as of undervaluing them; they are not our lords, nor have they dominion over our faith, but ministers by whom we believe, stewards of our Lord's house. We must not give up ourselves by an implicit faith to their conduct, for they are not that light; but we must attend to, and receive, their testimony; for they are sent to bear witness of that light; so then let us esteem them, and not otherwise. Had John pretended to be that light he had not been so much as a faithful witness of that light. Those who usurp the honour of Christ
forfeit the honour of being the servants of Christ; yet John was very serviceable as a witness to the light, though he was not that light. Those may be of great use to us who yet shine with a borrowed light.
II. Before he goes on with John's testimony, he returns to give us a further account of this Jesus to whom John bore record. Having shown in the beginning of the chapter the glories of his Godhead, he here comes to show the graces of his incarnation, and his favours to man as Mediator.
1. Christ was the true Light (John 1:9); not as if John Baptist were a false light, but, in comparison with Christ, he was a very small light. Christ is the great light that deserves to be called so. Other lights are but figuratively and equivocally called so: Christ is the true light. The fountain of all knowledge and of all comfort must needs be the true light. He is the true light, for proof of which we are not referred to the emanations of his glory in the invisible world (the beams with which he enlightens that), but to those rays of his light which are darted downwards, and with which this dark world of ours is enlightened. But how does Christ enlighten every man that comes into the world? (1.) By his creating power he enlightens every man with the light of reason; that life which is the light of men is from him; all the discoveries and directions of reason, all the comfort it gives us, and all the beauty it puts upon us, are from Christ. (2.) By the publication of his gospel to all nations he does in effect enlighten every man. John Baptist was a light, but he enlightened only Jerusalem and Judea, and the region round about Jordan, like a candle that enlightens one room; but Christ is the true light, for he is a light to enlighten the Gentiles. His everlasting gospel is to be preached to every nation and language, Rev 14:6. Like the sun which enlightens every man that will open his eyes, and receive its light (Ps 19:6), to which the preaching of the gospel is compared. See Rom 10:18. Divine revelation is not now to be confined, as it had been, to one people, but to be diffused to all people, Matt 5:15. (3.) By the operation of his Spirit and grace he enlightens all those that are enlightened to salvation; and those that are not enlightened by him perish in darkness. The light of the knowledge of the glory of God is said to be in the face of Jesus Christ, and is compared with that light which was at the beginning commanded to shine out of darkness, and which enlightens every man that comes into the world. Whatever light any man has, he is indebted to Christ for it, whether it be natural or supernatural.
2. Christ was in the world, John 1:10. He was in the world, as the essential Word, before his incarnation, upholding all things; but this speaks of his being in the world when he took our nature upon him, and dwelt among us; see John 16:28. I am come into
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the world. The Son of the Highest was here in this lower world; that light in this dark world; that holy thing in this sinful polluted world. He left a world of bliss and glory, and was here in this melancholy miserable world. He undertook to reconcile the world to God, and therefore was in the world, to treat about it, and settle that affair; to satisfy God's justice for the world, and discover God's favour to the world. He was in the world, but not of it, and speaks with an air of triumph when he can say, Now I am no more in it, John 17:11. The greatest honour that ever was put upon this world, which is so mean and inconsiderable a part of the universe, was that the Son of God was once in the world; and, as it should engage our affections to things above that there Christ is, so it should reconcile us to our present abode in this world that once Christ was here. He was in the world for awhile, but it is spoken of as a thing past; and so it will be said of us shortly, We were in the world. O that when we are here no more we may be where Christ is! Now observe here, (1.) What reason Christ had to expect the most affectionate and respectful welcome possible in this world; for the world was made by him. Therefore he came to save a lost world because it was a world of his own making. Why should he not concern himself to revive the light that was of his own kindling, to restore a life of his own infusing, and to renew the image that was originally of his own impressing? The world was made by him, and therefore ought to do him homage. (2.) What cold entertainment he met with, notwithstanding: The world knew him not. The great Maker, Ruler, and Redeemer of the world was in it, and few or none of the inhabitants of the world were aware of it. The ox knows his owner, but the more brutish world did not. They did not own him, did not bid him welcome, because they did not know him; and they did not know him because he did not make himself known in the way that they expected—in external glory and majesty. His kingdom came not with observation, because it was to be a kingdom of trail and probation. When he shall come as a Judge the world shall know him.
3. He came to his own (John 1:11); not only to the world, which was his own, but to the people of Israel, that were peculiarly his own above all people; of them he came, among them he lived, and to them he was first sent. The Jews were at this time a mean despicable people; the crown was fallen from their head; yet, in remembrance of the ancient covenant, bad as they were, and poor as they were, Christ was not ashamed to look upon them as his own. Ta_ i1dia—his own things; not tou(j i0di/ouj—his own persons, as true believers are called, John 13:1. The Jews were his, as a man's house, and lands, and goods are his, which he uses and possesses; but believers are his as a man's wife and children
are his own, which he loves and enjoys. He came to his own, to seek and save them, because they were his own. He was sent to the lost sheep of the house of Israel, for it was he whose own the sheep were. Now observe,
(1.) That the generality rejected him: His own received him not. He had reason to expect that those who were his own should have bidden him welcome, considering how great the obligations were which they lay under to him, and how fair the opportunities were which they had of coming to the knowledge of him. They had the oracles of God, which told them beforehand when and where to expect him, and of what tribe and family he should arise. He came among them himself, introduced with signs and wonders, and himself the greatest; and therefore it is not said of them, as it was of the world (John 1:10), that they knew him not; but his own, though they could not but know him, yet received him not; did not receive his doctrine, did not welcome him as the Messiah, but fortified themselves against him. The chief priests, that were in a particular manner his own (for the Levites were God's tribe), were ringleaders in this contempt put upon him. Now this was very unjust, because they were his own, and therefore he might command their respect; and it was very unkind and ungrateful, because he came to them, to seek and save them, and so to court their respect. Note, Many who in profession are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them.
(2.) That yet there was a remnant who owned him, and were faithful to him. Though his own received him not, yet there were those that received him (John 1:12): But as many as received him. Though Israel were not gathered, yet Christ was glorious. Though the body of that nation persisted and perished in unbelief, yet there were many of them that were wrought upon to submit to Christ, and many more that were not of that fold. Observe here,
[1.] The true Christian's description and property; and that is, that he receives Christ, and believes on his name; the latter explains the former. Note, First, To be a Christian indeed is to believe on Christ's name; it is to assent to the gospel discovery, and consent to the gospel proposal, concerning him. His name is the Word of God; the King of kings, the Lord our righteousness; Jesus a Saviour. Now to believe on his name is to acknowledge that he is what these great names bespeak him to be, and to acquiesce in it, that he may be so to us. Secondly, Believing in Christ's name is receiving him as a gift from God. We must receive his doctrine as true and good; receive his law as just and holy; receive his offers as kind and advantageous; and we must receive the image of his grace, and impressions of his love, as
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the governing principle of our affections and actions.
[2.] The true Christian's dignity and privilege are twofold:—
First, The privilege of adoption, which takes them into the number of God's children: To them gave he power to become the sons of God. Hitherto, the adoption pertained to the Jews only (Israel is my son, my firstborn); but now, by faith in Christ, Gentiles are the children of God, Gal 3:26. They have power, e0cousi/an—authority; for no man taketh this power to himself, but he who is authorized by the gospel charter. To them gave he a right; to them gave he this preeminence. This power have all the saints. Note, 1. It is the unspeakable privilege of all good Christians, that they are become the children of God. They were by nature children of wrath, children of this world. If they be the children of God, they become so, are made so Fiunt, non nascuntur Christiani—Persons are not born Christians, but made such.—Tertullian. Behold what manner of love is this, 1 John 3:1. God calls them his children, they call him Father, and are entitled to all the privileges of children, those of their way and those of their home. 2. The privilege of adoption is entirely owing to Jesus Christ; he gave this power to them that believe on his name. God is his Father, and so ours; and it is by virtue of our espousals to him, and union with him, that we stand related to God as a Father. It was in Christ that we were predestinated to the adoption; from him we receive both the character and the Spirit of adoption, and he is the firstborn among many brethren. The Son of God became a Son of man, that the sons and daughters of men might become the sons and daughters of God Almighty.
Secondly, The privilege of regeneration (John 1:13): Which were born. Note, All the children of God are born again; all that are adopted are regenerated. This real change evermore attends that relative one. Wherever God confers the dignity of children, he creates the nature and disposition of children. Men cannot do so when they adopt. Now here we have an account of the original of this new birth. 1. Negatively. (1.) It is not propagated by natural generation from our parents. It is not of blood, nor of the will of the flesh, nor of corruptible seed, 1 Pet 1:23. Man is called flesh and blood, because thence he has his original: but we do not become the children of God as we become the children of our natural parents. Note, Grace does not run in the blood, as corruption does. Man polluted begat a son in his own likeness (Gen 5:3); but man sanctified and renewed does not beget a son in that likeness. The Jews gloried much in their parentage, and the noble blood that ran in their veins: We are Abraham's seed; and therefore to them pertained the adoption because they were born of that blood; but this
New Testament adoption is not founded in any such natural relation. (2.) It is not produced by the natural power of our own will. As it is not of blood, nor of the will of the flesh, so neither is it of the will of man, which labours under a moral impotency of determining itself to that which is good; so that the principles of the divine life are not of our own planting, it is the grace of God that makes us willing to be his. Nor can human laws or writings prevail to sanctify and regenerate a soul; if they could, the new birth would be by the will of man. But, 2. Positively: it is of God. This new birth is owing to the word of God as the means (1 Pet 1:23), and to the Spirit of God as the great and sole author. True believers are born of God, 1 John 3:9; 1 John 5:1. And this is necessary to their adoption; for we cannot expect the love of God if we have not something of his likeness, nor claim the privileges of adoption if we be not under the power of regeneration.
4. The word was made flesh, John 1:14. This expresses Christ's incarnation more clearly than what went before. By his divine presence he always was in the world, and by his prophets he came to his own. But now that the fulness of time was come he was sent forth after another manner, made of a woman (Gal 4:4); God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, Job 19:26. Observe here,
(1.) The human nature of Christ with which he was veiled; and that expressed two ways.
[1.] The word was made flesh. Forasmuch as the children, who were to become the sons of God, were partakers of flesh and blood, he also himself likewise took part of the same, Heb 2:14. The Socinians agree that Christ is both God and man, but they say that he was man, and was made a God, as Moses (Exod 7:1), directly contrary to John here, who saith, Qeo_j h{n—He was God, but sa_rce0ge/neto—He was made flesh. Compare John 1:1 with this. This intimates not only that he was really and truly man, but that he subjected himself to the miseries and calamities of the human nature. He was made flesh, the meanest part of man. Flesh bespeaks man weak, and he was crucified through weakness, 2 Cor 13:4. Flesh bespeaks man mortal and dying (Ps 78:39), and Christ was put to death in the flesh 1 Pet 3:18. Nay, flesh bespeaks man tainted with sin (Gen 6:3), and Christ, though he was perfectly holy and harmless, yet appeared in the likeness of sinful flesh (Rom 8:3), and was made sin for us, 2 Cor 5:21. When Adam had sinned, God said to him, Dust thou art; not only because made out of the dust, but because by sin he was sunk into dust. His fall did, swmatou~n th_n yu&xhn, turn him as it were all into body, made him earthly; therefore he that was made a curse for us was made flesh, and condemned sin in the flesh, Rom 8:3. Wonder
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at this, that the eternal Word should be made flesh, when flesh was come into such an ill name; that he who made all things should himself be made flesh, one of the meanest things, and submit to that from which he was at the greatest distance. The voice that ushered in the gospel cried, All flesh is grass (Isa 40:6), to make the Redeemer's love the more wonderful, who, to redeem and save us, was made flesh, and withered as grass; but the Word of the Lord, who was made flesh, endures for ever; when made flesh, he ceased not to be the Word of God.
[2.] He dwelt among us, here in this lower world. Having taken upon him the nature of man, he put himself into the place and condition of other men. The Word might have been made flesh, and dwelt among the angels; but, having taken a body of the same mould with ours, in it he came, and resided in the same world with us. He dwelt among us, us worms of the earth, us that he had no need of, us that he got nothing by, us that were corrupt and depraved, and revolted from God. The Lord God came and dwelt even among the rebellious, Ps 68:18. He that had dwelt among angels, those noble and excellent beings, came and dwelt among us that are a generation of vipers, us sinners, which was worse to him than David's swelling in Mesech and Kedar, or Ezekiel's dwelling among scorpions, or the church of Pergamos dwelling where Satan's seat is. When we look upon the upper world, the world of spirits, how mean and contemptible does this flesh, this body, appear, which we carry about with us, and this world in which our lot is cast, and how hard is it to a contemplative mind to be reconciled to them! But that the eternal Word was made flesh, was clothed with a body as we are, and dwelt in this world as we do, this has put an honour upon them both, and should make us willing to abide in the flesh while God has any work for us to do; for Christ dwelt in this lower world, bad as it is, till he had finished what he had to do here, John 17:4. He dwelt among the Jews, that the scripture might be fulfilled, He shall dwell in the tents of Shem, Gen 9:27. And see Zech 2:10. Though the Jews were unkind to him, yet he continued to dwell among them; though (as some of the ancient writers tell us) he was invited to better treatment by Abgarus king of Edessa, yet he removed not to any other nation. He dwelt among us. He was in the world, not as a wayfaring man that tarries but for a night, but he dwelt among us, made a long residence, the original word is observable, eskh&nwsen e\n h(mi=n—he dwelt among us, he dwelt as in a tabernacle, which intimates, First, That he dwelt here in very mean circumstances, as shepherds that dwell in tents. He did not dwell among us as in a palace, but as in a tent; for he had not where to lay his head, and was always upon the remove. Secondly, That his state here was a military
state. Soldiers dwell in tents; he had long since proclaimed war with the seed of the serpent, and now he takes the field in person, sets up his standard, and pitches his tent, to prosecute this war. Thirdly, That his stay among us was not to be perpetual. He dwelt here as in a tent, not as at home. The patriarchs, by dwelling in tabernacles, confessed that they were strangers and pilgrims on earth, and sought the better country, and so did Christ, leaving us an example, Heb 13:13-14. Fourthly, That as of old God dwelt in the tabernacle of Moses, by the shechinah between the cherubim, so now he dwells in the human nature of Christ; that is now the true shechinah, the symbol of God's peculiar presence. And we are to make all our addresses to God through Christ, and from him to receive divine oracles.
(2.) The beams of his divine glory that darted through this veil of flesh: We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. The sun is still the fountain of light, though eclipsed or clouded; so Christ was still the brightness of his Father's glory, even when he dwelt among us in this lower world. And how slightly soever the Jews thought of him there were those that saw through the veil. Observe,
[1.] Who were the witnesses of this glory: we, his disciples and followers, that conversed most freely and familiarly with him; we among whom he dwelt. Other men discover their weaknesses to those that are most familiar with them, but it was not so with Christ; those that were most intimate with him saw most of his glory. As it was with his doctrine, the disciples knew the mysteries of it, while others had it under the veil of parables; so it was with his person, they saw the glory of his divinity, while others saw only the veil of his human nature. He manifested himself to them, and not unto the world. These witnesses were a competent number, twelve of them, a whole jury of witnesses; men of plainness and integrity, and far from any thing of design or intrigue.
[2.] What evidence they had of it: We saw it. They had not their evidence by report, at second hand, but were themselves eyewitnesses of those proofs on which they built their testimony that he was the Son of the living God: We saw it. The word signifies a fixed abiding sight, such as gave them an opportunity of making their observations. This apostle himself explains this: What we declare unto you of the Word of life is what we have seen with our eyes, and what we have looked upon, 1 John 1:1.
[3.] What the glory was: The glory as of the only begotten of the Father. The glory of the Word made flesh was such a glory as became the only begotten Son of God, and could not be the glory of any other. Note, First, Jesus Christ is the only begotten of the Father. Believers are the children of
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God by the special favour of adoption and the special grace of regeneration. They are in a sense o(moiou&sioi—of a like nature (2 Pet 1:4), and have the image of his perfections; but Christ is o(mou&sioj—of the same nature, and is the express image of his person, and the Son of God by an eternal generation. Angels are sons of God, but he never said to any of them, This day have I begotten thee, Heb 1:5. Secondly, He was evidently declared to be the only begotten of the Father, by that which was seen of his glory when he dwelt among us. Though he was in the form of a servant, in respect of outward circumstances, yet, in respect of graces, his form was as that of the fourth in the fiery furnace, like the Son of God. His divine glory appeared in the holiness and heavenliness of his doctrine; in his miracles, which extorted from many this acknowledgment, that he was the Son of God; it appeared in the purity, goodness, and beneficence, of his whole conversation. God's goodness is his glory, and he went about doing good; he spoke and acted in every thing as an incarnate Deity. Perhaps the evangelist had a particular regard to the glory of his transfiguration, of which he was an eyewitness; see 2 Pet 1:16-18. God's calling him his beloved Son, in whom he was well pleased, intimated that he was the only begotten of the Father; but the full proof of this was at his resurrection.
[4.] What advantage those he dwelt among had from this. He dwelt among them, full of grace and truth. In the old tabernacle wherein God dwelt was the law, in this was grace; in that were types, in this was truth. The incarnate Word was every way qualified for his undertaking as Mediator; for he was full of grace and truth, the two great things that fallen man stands in need of; and this proved him to be the Son of God as much as the divine power and majesty that appeared in him. First, He has a fulness of grace and truth for himself; he had the Spirit without measure. He was full of grace, fully acceptable to his Father, and therefore qualified to intercede for us; and full of truth, fully apprized of the things he was to reveal, and therefore fit to instruct us. He had a fulness of knowledge and a fulness of compassion. Secondly, He has a fulness of grace and truth for us. He received, that he might give, and God was well pleased in him, that he might be well pleased with us in him; and this was the truth of the legal types.
In these verses,
I. The evangelist begins again to give us John Baptist's testimony concerning Christ, John 1:15. He had said (John 1:8) that he came for a witness; now here he tells us that he did accordingly bear witness. Here, Observe,
1. How he expressed his testimony: He cried, according to the prediction that he should be the voice of one crying. The Old Testament prophets cried aloud, to show people their sins; this New Testament prophet cried aloud, to show people their Saviour. This intimates, (1.) That it was an open public testimony, proclaimed, that all manner of persons might take notice of it, for all are concerned in it. False teachers entice secretly, but wisdom publishes her dictates in the chief places of concourse. (2.) That he was free and hearty in bearing this testimony. He cried as one that was both well assured of the truth to which he witnessed and well affected to it. He that had leaped in his mother's womb for joy of Christ's approach, when newly conceived, does now with a like exultation of spirit welcome his public appearance.
2. What his testimony was. He appeals to what he had said at the beginning of his ministry, when he had directed them to expect one that should come after him, whose forerunner he was, and never intended any other than to lead them to him, and to prepare his way. This he had given them notice of from the first. Note, It is very comfortable to a minister to have the testimony of his conscience for him that he set out in his ministry with honest principles and sincere intentions, with a single eye to the glory and honour of Christ. Now what he had then said he applies to this Jesus whom he had lately baptized, and who was so remarkably owned from heaven: This was he of whom I spoke. John did not tell them that there would shortly appear such a one among them, and then leave them to find him out; but in this he went beyond all the Old Testament prophets that he particularly specified the person: "This was he, the very man I told you of, and to him all I said is to be accommodated." Now what was it he said?
(1.) He had given the preference to this Jesus: He that comes after me, in the time of his birth and public appearance, is preferred before me; he that succeeds me in preaching and making disciples is a more excellent person, upon all accounts; as the prince or peer that comes after is preferred before the harbinger or gentleman-usher that makes way for him. Note, Jesus Christ, who was to be called the Son of the Highest (Luke 1:32), was preferred before John Baptist, who was to be called only the prophet of the Highest, Luke 1:76. John was a minister
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of the New Testament, but Christ was the Mediator of the New Testament. And observe, though John was a great man, and had a great name and interest, yet he was forward to give the preference to him to whom it belonged. Note, All the ministers of Christ must prefer him and his interest before themselves and their own interests; they will make an ill account that seek their own things, not the things of Christ, Phil 2:21. He comes after me, and yet is preferred before me. Note, God dispenses his gifts according to his good pleasure, and many times crosses hands, as Jacob did, preferring the younger before the elder. Paul far outstripped those that were in Christ before him.
(2.) He here gives a good reason for it: For he was before me, prwto&j mou n!n—He was my first, or first to me; he was my first Cause, my original. The First is one of God's names, Isa 44:6. He is before me, is my first, [1.] In respect of seniority: he was before me, for he was before Abraham, John 8:58. Nay, he was before all things, Col 1:17. I am but of yesterday, he from eternity. It was but in those days that John Baptist came (Matt 3:1), but the goings forth of our Lord Jesus were of old, from everlasting, Mic 5:2. This proves two natures in Christ. Christ, as man, came after John as to his public appearance; Christ, as God, was before him; and how could he otherwise be before him but by an eternal existence? [2.] In respect of supremacy; for he was my prince; so some princes are called the first; prw&ton, "It is he for whose sake and service I am sent: he is my Master, I am his minister and messenger."
II. He presently returns again to speak of Jesus Christ, and cannot go on with John Baptist's testimony till John 1:19. John 1:16 has a manifest connection with John 1:14, where the incarnate Word was said to be full of grace and truth. Now here he makes this the matter, not only of our adoration, but of our thankfulness, because from that fulness of his we all have received. He received gifts for men (Ps 68:18), that he might give gifts to men, Eph 4:8. He was filled, that he might fill all in all (Eph 1:23), might fill our treasures, Prov 8:21. He has a fountain of fulness overflowing: We all have received. All we apostles; so some. We have received the favour of this apostleship, that is grace; and a fitness for it, that is truth. Or, rather, All we believers; as many as received him (John 1:16), received from him. Note, All true believers receive from Christ's fulness; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting, that we have nothing but we have received it; and silences perplexing fears, that we want nothing but we may receive it. Let us see what it is that we have received.
1. We have received grace for grace. Our receivings by Christ are all summed up in
this one word, grace; we have received kai\ xa&rin—even grace, so great a gift, so rich, so invaluable; we have received no less than grace; this is a gift to be spoken of with an emphasis. It is repeated, grace for grace; for to every stone in this building, as well as to the topstone, we must cry, Grace, grace. Observe,
(1.) The blessing received. It is grace; the good will of God towards us, and the good work of God in us. God's good will works the good work, and then the good work qualifies us for further tokens of his good will. As the cistern receives water from the fulness of the fountain, the branches sap from the fulness of the root, and the air light from the fulness of the sun, so we receive grace from the fulness of Christ.
(2.) The manner of its reception: Grace for grace—xa&rin a)nti\ xaritoj. The phrase is singular, and interpreters put different senses upon it, each of which will be of use to illustrate the unsearchable riches of the grace of Christ. Grace for grace bespeaks, [1.] The freeness of this grace. It is grace for grace' sake; so Grotius. We receive grace, not for our sakes (be it known to us), but even so, Father, because it seemed good in thy sight. It is a gift according to grace, Rom 12:6. It is grace to us for the sake of grace to Jesus Christ. God was well pleased in him, and is therefore well pleased with us in him, Eph 1:6. [2.] The fulness of this grace. Grace for grace is abundance of grace, grace upon grace (so Camero), one grace heaped upon another; as skin for skin is skin after skin, even all that a man has, Job 2:4. It is a blessing poured out, that there shall not be room to receive it, plenteous redemption: one grace a pledge of more grace. Joseph—He will add. It is such a fulness as is called the fulness of God which we are filled with. We are not straitened in the grace of Christ, if we be not straitened in our own bosoms. [3.] The serviceableness of this grace. Grace for grace is grace for the promoting and advancing of grace. Grace to be exercised by ourselves; gracious habits for gracious acts. Grace to be ministered to others; gracious vouchsafements for gracious performances: grace is a talent to be traded with. The apostles received grace (Rom 1:5; Eph 3:8), that they might communicate it, 1 Pet 4:10. [4.] The substitution of New Testament grace in the room and stead of Old Testament grace: so Beza. And this sense is confirmed by what follows (John 1:17); for the Old Testament had grace in type, the New Testament has grace in truth. There was a grace under the Old Testament, the gospel was preached then (Gal 3:8); but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, 2 Cor 3:10. Discoveries of grace are now more clear, distributions of grace far more plentiful; this is grace instead of grace. [5.] It bespeaks the augmentation and continuance
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of grace. Grace for grace is one grace to improve, confirm, and perfect another grace. We are changed into the divine image, from glory to glory, from one degree of glorious grace to another, 2 Cor 3:18. Those that have true grace have that for more grace, James 4:6. When God gives grace he saith, Take this in part; for he who hath promised will perform. [6.] It bespeaks the agreeableness and conformity of grace in the saints to the grace that is in Jesus Christ; so Mr. Clark. Grace for grace is grace in us answering to grace in him, as the impression upon the wax answers the seal line for line. The grace we receive from Christ changes us into the same image (2 Cor 3:18), the image of the Son (Rom 8:29), the image of the heavenly, 1 Cor 15:49.
2. We have received grace and truth, John 1:17. He had said (John 1:14) that Christ was full of grace and truth; now here he says that by him grace and truth came to us. From Christ we receive grace; this is a string he delights to harp upon, he cannot go off from it. Two things he further observes in this verse concerning this grace:—(1.) Its preference above the law of Moses: The law was given by Moses, and it was a glorious discovery, both of God's will concerning man and his good will to man; but the gospel of Christ is a much clearer discovery both of duty and happiness. That which was given by Moses was purely terrifying and threatening, and bound with penalties, a law which could not give life, which was given with abundance of terror (Heb 12:18); but that which is given by Jesus Christ is of another nature; it has all the beneficial uses of the law, but not the terror, for it is grace: grace teaching (Titus 2:11), grace reigning, Rom 5:21. It is a law, but a remedial law. The endearments of love are the genius of the gospel, not the affrightments of law and the curse. (2.) Its connection with truth: grace and truth. In the gospel we have the discovery of the greatest truths to be embraced by the understanding, as well as of the richest grace to be embraced by the will and affections. It is a faithful saying, and worthy of all acceptation; that is, it is grace and truth. The offers of grace are sincere, and what we may venture our souls upon; they are made in earnest, for it is grace and truth. It is grace and truth with reference to the law that was given by Moses. For it is, [1.] The performance of all the Old Testament promises. In the Old Testament we often find mercy and truth put together, that is, mercy according to promise; so here grace and truth denote grace according to promise. See Luke 1:72; 1 Kings 8:56. [2.] It is the substance of all the Old Testament types and shadows. Something of grace there was both in the ordinances that were instituted for Israel and the providences that occurred concerning Israel; but they were only shadows of good things to come, even of the grace that is to
be brought to us by the revelation of Jesus Christ. He is the true paschal lamb, the true scapegoat, the true manna. They had grace in the picture; we have grace in the person, that is, grace and truth. Grace and truth came, e0ge/neto—was made; the same word that was used (John 1:3) concerning Christ's making all things. The law was only made known by Moses, but the being of this grace and truth, as well as the discovery of them, is owing to Jesus Christ; this was made by him, as the world at first was; and by him this grace and truth do consist.
3. Another thing we receive from Christ is a clear revelation of God to us (John 1:18): He hath declared God to us, whom no man hath seen at any time. This was the grace and truth which came by Christ, the knowledge of God and an acquaintance with him. Observe,
(1.) The insufficiency of all other discoveries: No man hath seen God at any time. This intimates, [1.] That the nature of God being spiritual, he is invisible to bodily eyes, he is a being whom no man hath seen, nor can see, 1 Tim 6:16. We have therefore need to live by faith, by which we see him that is invisible, Heb 11:27. [2.] That the revelation which God made of himself in the Old Testament was very short and imperfect, in comparison with that which he has made by Christ: No man hath seen God at any time; that is, what was seen and known of God before the incarnation of Christ was nothing to that which is now seen and known; life and immortality are now brought to a much clearer light than they were then. [3.] That none of the Old Testament prophets were so well qualified to make known the mind and will of God to the children of men as our Lord Jesus was, for none of them had seen God at any time. Moses beheld the similitude of the Lord (Num 12:8), but was told that he could not see his face, Exod 33:20. But this recommends Christ's holy religion to us that it was founded by one that had seen God, and knew more of his mind than any one else ever did.
(2.) The all-sufficiency of the gospel discovery proved from its author: The only-begotten Son, who is in the bosom of the Father, he has declared him. Observe here,
[1.] How fit he was to make this discovery, and every way qualified for it. He and he alone was worthy to take the book, and to open the seals, Rev 5:9. For, First, He is the only-begotten Son; and who so likely to know the Father as the Son? or in whom is the Father better known than in the Son? Matt 11:27. He is of the same nature with the Father, so that he who hath seen him hath seen the Father, John 14:9. The servant is not supposed to know so well what his Lord does as the Son, John 15:15. Moses was faithful as a servant, but Christ as a Son. Secondly, He is in the bosom of the Father. He had lain in his bosom from eternity. When he was here upon earth, yet still, as God, he was in the bosom of the Father, and thither he returned when he ascended. In the bosom of the Father; that is, 1. In the bosom of his special love, dear to him, in whom he was well pleased, always his delight. All God's saints are in his hand, but his Son was in his bosom, one in nature and essence, and therefore in the highest degree one in love. 2. In the bosom of his secret counsels. As there was a mutual complacency, so there was a mutual consciousness, between the Father and Son (Matt 11:27); none so fit as he to make known God, for none knew his mind as he did. Our most secret counsels we are said to hide in our bosom (in pectore); Christ was privy to the bosom-counsels of the Father. The prophets sat down at his feet as scholars; Christ lay in his bosom as a friend. See Eph 3:11.
[2.] How free he was in making this discovery: He hath declared. Him is not in the original. He has declared that of God which no man had at any time seen or known; not only that which was hid of God, but that which was hid in God (Eph 3:9), e0chghsato—it signifies a plain, clear, and full discovery, not by general and doubtful hints, but by particular explications. He that runs may now read the will of God and the way of salvation. This is the grace, this the truth, that came by Jesus Christ.
We have here the testimony of John, which he delivered to the messengers who were sent from Jerusalem to examine him. Observe here,
I. Who they were that sent to him, and who they were that were sent. 1. They that sent to him were the Jews at Jerusalem, the great sanhedrim or high-commission court, which sat at Jerusalem, and was the representative of the Jewish church, who took cognizance of all matters relating to religion. One would think that they who were the fountains of learning, and the guides of the church, should have, by books, understood the times so well as to know that the Messiah was at hand, and therefore should presently have known him that was his forerunner, and readily embraced him; but, instead of this, they sent messengers to cross questions with him. Secular learning, honour, and power, seldom dispose men's minds to the reception of divine light. 2. They that were sent were, (1.) Priests and Levites, probably members of the council, men of learning, gravity, and authority. John Baptist was himself a priest of the seed of Aaron, and therefore it was not fit that he should be examined by any but priests. It was prophesied concerning John's ministry that it should purify the Sons of Levi (Mal 3:3), and therefore they were jealous of him and his reformation. (2.) They were of the Pharisees, proud, self-justiciaries, that thought they needed no repentance, and therefore could not bear one that made it his business to preach repentance.
II. On what errand they were sent; it was to enquire concerning John and his baptism. They did not send for John to them, probably because they feared the people, lest the people where John was should be provoked to rise, or lest the people where they were should be brought acquainted with him; they thought it was good to keep him at a distance. They enquire concerning him, 1. To satisfy their curiosity; as the Athenians enquired concerning Paul's doctrine, for the novelty of it, Acts 17:19-20. Such a proud conceit they had of themselves that the doctrine of repentance was to them strange doctrine. 2. It was to show their authority. They thought they looked great when they called him to account whom all men counted as a prophet, and arraigned him at their bar. 3. It was with a design to suppress him and silence him if they could find any colour for it; for they were jealous of his growing interest, and his ministry agreed neither with the Mosaic dispensation which they had been long under, nor with the notions they had formed of the Messiah's kingdom.
III. What was the answer he gave them, and his account, both concerning himself and concerning his baptism, in both which he witnessed to Christ.
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1. Concerning himself, and what he professed himself to be. They asked him, S=u) ti/j ei3—Thou, who art thou? John's appearing in the world was surprising. He was in the wilderness till the day of his showing unto Israel. His spirit, his converse, he doctrine, had something in them which commanded and gained respect; but he did not, as seducers do, give out himself to be some great one. He was more industrious to do good than to appear great; and therefore waived saying any thing of himself till he was legally interrogated. Those speak best for Christ that say least of themselves, whose own works praise them, not their own lips. He answers their interrogatory,
(1.) Negatively. He was not that great one whom some took him to be. God's faithful witnesses stand more upon their guard against undue respect than against unjust contempt. Paul writes as warmly against those that overvalued him, and said, I am of Paul, as against those that undervalued him, and said that his bodily presence was weak; and he rent his clothes when he was called a god. [1.] John disowns himself to be the Christ (John 1:20): He said, I am not the Christ, who was now expected and waited for. Note, The ministers of Christ must remember that they are not Christ, and therefore must not usurp his powers and prerogatives, nor assume the praises due to him only. They are not Christ, and therefore must not lord it over God's heritage, nor pretend to a dominion over the faith of Christians. They cannot created grace and peace; they cannot enlighten, convert, quicken, comfort; for they are not Christ. Observe how emphatically this is here expressed concerning John: He confessed, and denied not, but confessed; it denotes his vehemence and constancy in making this protestation. Note, Temptations to pride, and assuming that honour to ourselves which does not belong to us, ought to be resisted with a great deal of vigour and earnestness. When John was taken to be the Messiah, he did not connive at it with a Si populus vult decipi, decipiatur—If the people will be deceived, let them; but openly and solemnly, without any ambiguities, confessed, I am not the Christ; o#ti ou)k ei0mi\ e0gw_ o( Xristo&j—I am not the Christ, not I; another is at hand, who is he, but I am not. His disowning himself to be the Christ is called his confessing and not denying Christ. Note, Those that humble and abase themselves thereby confess Christ, and give honour to him; but those that will not deny themselves do in effect deny Christ, [2.] He disowns himself to be Elias, John 1:21. The Jews expected the person of Elias to return from heaven, and to live among them, and promised themselves great things from it. Hearing of John's character, doctrine, and baptism, and observing that he appeared as one dropped from heaven, in the same part of the country from which Elijah was carried to heaven, it
is no wonder that they were ready to take him for this Elijah; but he disowned this honour too. He was indeed prophesied of under the name of Elijah (Mal 4:5), and he came in the spirit and power of Elias (Luke 1:17), and was the Elias that was to come (Matt 11:14); but he was not the person of Elias, not that Elias that went to heaven in the fiery chariot, as he was that met Christ in his transfiguration. He was the Elias that God had promised, not the Elias that they foolishly dreamed of. Elias did come, and they knew him not (Matt 17:12); nor did he make himself known to them as the Elias, because they had promised themselves such an Elias as God never promised them. [3.] He disowns himself to be that prophet, or the prophet. First, He was not that prophet which Moses said the Lord would raise up to them of their brethren, like unto him. If they meant this, they needed not ask that question, for that prophet was no other than the Messiah, and he had said already, I am not the Christ. Secondly, He was not such a prophet as they expected and wished for, who, like Samuel and Elijah, and some other of the prophets, would interpose in public affairs, and rescue them from under the Roman yoke. Thirdly, He was not one of the old prophets raised from the dead, as they expected one to come before Elias, as Elias before the Messiah. Fourthly, Though John was a prophet, yea, more than a prophet, yet he had his revelation, not by dreams and visions, as the Old Testament prophets had theirs; his commission and work were of another nature, and belonged to another dispensation. If John had said that he was Elias, and was a prophet, he might have made his words good; but ministers must, upon all occasions, express themselves with the utmost caution, both that they may not confirm people in any mistakes, and particularly that they may not give occasion to any to think of them above what is meet.
(2.) Affirmatively. The committee that was sent to examine him pressed for a positive answer (John 1:22), urging the authority of those that sent them, which they expected he should pay a deference to: "Tell us, What art thou? not that we may believe thee, and be baptized by three, but that we may give an answer to those that sent us, and that it may not be said we were sent on a fool's errand." John was looked upon as a man of sincerity, and therefore they believed he would not give an evasive ambiguous answer; but would be fair and aboveboard, and give a plain answer to a plain question: What sayest thou of thyself? And he did so, I am the voice of one crying in the wilderness. Observe,
[1.] He gives his answer in the words of scripture, to show that the scripture was fulfilled in him, and that his office was supported by a divine authority. What the scripture saith of the office of the ministry should be often thought of by those of that
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high calling, who must look upon themselves as that, and that only, which the word of God makes them.
[2.] He gives in his answer in very humble, modest, self-denying expressions. He chooses to apply that scripture to himself which denotes not his dignity, but his duty and dependence, which bespeaks him little: I am the voice, as if he were vox et præterea nihil—mere voice.
[3.] He gives such an account of himself as might be profitable to them, and might excite and awaken them to hearken to him; for he was the voice (see Isa 40:3), a voice to alarm, an articulate voice to instruct. Ministers are but the voice, the vehicle, by which God is pleased to communicate his mind. What are Paul and Apollos but messengers? Observe, First, He was a human voice. The people were prepared to receive the law by the voice of thunders, and a trumpet exceedingly loud, such as made them tremble; but they were prepared for the gospel by the voice of a man like ourselves, a still small voice, such as that in which God came to Elijah, 1 Kings 19:12. Secondly, He was the voice of one crying, which denotes, 1. His earnestness and importunity in calling people to repentance; he cried aloud, and did not spare. Ministers must preach as those that are in earnest, and are themselves affected with those things with which they desire to affect others. Those words are not likely to thaw the hearers' hearts that freeze between the speaker's lips. 2. His open publication of the doctrine he preached; he was the voice of one crying, that all manner of persons might hear and take notice. Doth not wisdom cry? Prov 8:1. Thirdly, It was in the wilderness that this voice was crying; in a place of silence and solitude, out of the noise of the world and the hurry of its business; the more retired we are from the tumult of secular affairs the better prepared we are to hear from God. Fourthly, That which he cried was, Make straight the way of the Lord; that is, 1. He came to rectify the mistakes of people concerning the ways of God; it is certain that they are right ways, but the scribes and Pharisees, with their corrupt glosses upon the law, had made them crooked. Now John Baptist calls people to return to the original rule. 2. He came to prepare and dispose people for the reception and entertainment of Christ and his gospel. It is an allusion to the harbingers of a prince or great man, that cry, Make room. Note, When God is coming towards us, we must prepare to meet him, and let the word of the Lord have free course. See Ps 24:7.
2. Here is his testimony concerning his baptism.
(1.) The enquiry which the committee made about it: Why baptizest thou, if thou be not the Christ, nor Elias, nor that prophet? John 1:25. [1.] They readily apprehended baptism
to be fitly and properly used as a sacred rite or ceremony, for the Jewish church had used it with circumcision in the admission of proselytes, to signify the cleansing of them from the pollutions of their former state. That sign was made use of in the Christian church, that it might be the more passable. Christ did not affect novelty, nor should his ministers. [2.] They expected it would be used in the days of the Messiah, because it was promised that then there should be a fountain opened (Zech 13:1), and clean water sprinkled, Ezek 36:25. It is taken for granted that Christ, and Elias, and that prophet, would baptize, when they came to purify a polluted world. Divine justice drowned the old world in its filth, but divine grace has provided for the cleansing of this new world from its filth. [3.] They would therefore know by what authority John baptized. His denying himself to be Elias, or that prophet, subjected him to this further question, Why baptizest thou? Note, It is no new thing for a man's modesty to be turned against him, and improved to his prejudice; but it is better that men should take advantage of our low thoughts of ourselves, to trample upon us, than the devil take advantage of our high thoughts of ourselves, to tempt us to pride and draw us into his condemnation.
(2.) The account he gave of it, John 1:26-27.
[1.] He owned himself to be only the minister of the outward sign: "I baptize with water, and that is all; I am no more, and do no more, than what you see; I have no other title than John the Baptist; I cannot confer the spiritual grace signified by it." Paul was in care that none should think of him above what they saw him to be (2 Cor 12:6); so was John Baptist. Ministers must not set up for masters.
[2.] He directed them to one who was greater than himself, and would do that for them, if they pleased, which he could not do: "I baptize with water, and that is the utmost of my commission; I have nothing to do but by this to lead you to one that comes after me, and consign you to him." Note, The great business of Christ's ministers is to direct all people to him; we preach not ourselves, but Christ Jesus the Lord. John gave the same account to this committee that he had given to the people (John 1:15): This as he of whom I spoke. John was constant and uniform in his testimony, not as a reed shaken with the wind. The sanhedrim were jealous of his interest in the people, but he is not afraid to tell them that there is one at the door that will go beyond him. First, He tells them of Christ's presence among them now at this time: There stands one among you, at this time, whom you know not. Christ stood among the common people, and was as one of them. Note, 1. Much true worth lies hid in this world; obscurity is often the lot of real excellency. Saints are God's hidden
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ones, therefore the world knows them not. 2. God himself is often nearer to us than we are aware of. The Lord is in this place, and I knew it not. They were gazing, in expectation of the messiah: Lo he is here, or he is there, when the kingdom of God was abroad and already among them, Luke 17:21. Secondly, He tells them of Christ's preference above himself: He comes after me, and yet is preferred before me. This he had said before; he adds here, "Whose shoelatchet I am not worthy to loose; I am not fit to be named the same day with him; it is an honour too great for me to pretend to be in the meanest office about him," 1 Sam 25:41. Those to whom Christ is precious reckon his service, even the most despised instances of it, an honour to them. See Ps 84:10. If so great a man as John accounted himself unworthy of the honour of being near Christ, how unworthy then should we account ourselves! Now, one would think, these chief priests and Pharisees, upon this intimation given concerning the approach of the Messiah, should presently have asked who, and where, this excellent person was; and who more likely to tell them than he who had given them this general notice? No, they did not think this any part of their business or concern; they came to molest John, not to receive any instructions from him: so that their ignorance was wilful; they might have known Christ, and would not.
Lastly, Notice is taken of the place where all this was done: In Bethabara beyond Jordan, John 1:28. Bethabara signifies the house of passage; some think it was the very place where Israel passed over Jordan into the land of promise under the conduct of Joshua; there was opened the way into the gospel state by Jesus Christ. It was at a great distance from Jerusalem, beyond Jordan; probably because what he did there would be least offensive to the government. Amos must go prophesy in the country, not near the court; but it was sad that Jerusalem should put so far from her the things that belonged to her peace. He made this confession in the same place where he was baptizing, that all those who attended his baptism might be witnesses of it, and none might say that they knew not what to make of him.
We have in these verses an account of John's testimony concerning Jesus Christ, which he witnessed to his own disciples that followed him. As soon as ever Christ was baptized he was immediately hurried into the wilderness, to be tempted; and there he was forty days. During his absence John had continued to bear testimony to him, and to tell the people of him; but now at last he sees Jesus coming to him, returning from the wilderness of temptation. As soon as that conflict was over Christ immediately returned to John, who was preaching and baptizing. Now Christ was tempted for example and encouragement to us; and this teaches us, 1. That the hardships of a tempted state should engage us to keep close to ordinances; to go into the sanctuary of God, Ps 73:17. Our combats with Satan should oblige us to keep close to the communion of saints: two are better than one. 2. That the honours of a victorious state must not set us above ordinances. Christ had triumphed over Satan, and been attended by angels, and yet, after all, he returns to the place where John was preaching and baptizing. As long as we are on this side heaven, whatever extraordinary visits of divine grace we may have here at any time, we must still keep close to the ordinary means of grace and comfort, and walk with God in them. Now here are two testimonies borne by John to Christ, but those two agree in one.
I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes:—
1. That he is the Lamb of God which taketh away the sin of the world, John 1:29. Let us learn here,
(1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter (Isa 53:7), but with a
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special reference, [1.] To the daily sacrifice, which was offered every morning and evening continually, and that was always a lamb (Exod 29:38), which was a type of Christ, as the everlasting propitiation, whose blood continually speaks. [2.] To the paschal lamb, the blood of which, being sprinkled upon the doorposts, secured the Israelites from the stroke of the destroying angel. Christ is our passover, 1 Cor 5:7. He is the Lamb of God; he is appointed by him (Rom 3:25), he was devoted to him (John 17:19), and he was accepted with him; in him he was well pleased. The lot which fell on the goat that was to be offered for a sin-offering was called the Lord's lot (Lev 16:8-9); so Christ, who was to make atonement for sin, is called the Lamb of God.
(2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb 9:26. John Baptist had called people to repent of their sins, in order to the remission of them. Now here he shows how and by whom that remission was to be expected, what ground of hope we have that our sins shall be pardoned upon our repentance, though our repentance makes no satisfaction for them. This ground of hope we have—Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man, takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man. He came, First, To take away the guilt of sin by the merit of his death, to vacate the judgment, and reverse the attainder, which mankind lay under, by an act of indemnity, of which all penitent obedient believers may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom 6:14. Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is o( ai3rwn—he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see 1 John 2:2. This is encouraging to our faith; if Christ takes away the sin of the world, then why not my sin? Christ levelled his force at the main body of sin's army, struck at the
root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him reconciling the world to himself. [3.] He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scapegoat had the sins of Israel put upon his head, Lev 16:21. God could have taken away the sin by taking away the sinner, as he took away the sin of the old world; but he has found out a way of abolishing the sin, and yet sparing the sinner, by making his Son sin for us.
(3.) That it is our duty, with an eye of faith, to behold the Lamb of God thus taking away the sin of the world. See him taking away sin, and let that increase our hatred of sin, and resolutions against it. Let not us hold that fast which the Lamb of God came to take away: for Christ will either take our sins away or take us away. Let it increase our love to Christ, who loved us, and washed us from our sins in his own blood, Rev 1:5. Whatever God is pleased to take away from us, if withal he take away our sins, we have reason to be thankful, and no reason to complain.
2. That this was he of whom he had spoken before (John 1:30-31): This is he, this person whom I now point at, you see where he stands, this is he of whom I said, After me cometh a man. Observe, (1.) This honour John had above all the prophets, that, whereas they spoke of him as one that should come, he saw him already come. This is he. He sees him now, he sees him nigh, Num 24:17. Such a difference there is between present faith and future vision. Now we love one whom we have not seen; then we shall see him whom our souls love, shall see him, and say, This is he of whom I said, my Christ, and my all, my beloved, and my friend. (2.) John calls Christ a man; after me comes a man—a~nh&r, a strong man: like the man, the branch, or the man of God's right hand. (3.) He refers to what he had himself said of him before: This is he of whom I said. Note, Those who have said the most honourable things of Christ will never see cause to unsay them; but the more they know him the more they are confirmed in their esteem of him. John still thinks as meanly of himself, and as highly of Christ, as ever. Though Christ appeared not in any external pomp or grandeur, yet John is not ashamed to own, This is he whom I meant, who is preferred before me. And it was necessary that John should thus show them the person, otherwise they could not have believed that one who made so mean a figure should be he of whom John had spoken such great things. (4.) He protests against any confederacy or combination with this Jesus: And I knew him not. Though there was some relation between them (Elisabeth was cousin to the virgin Mary), yet
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there was no acquaintance at all between them; John had no personal knowledge of Jesus till he saw him come to his baptism. Their manner of life had been different: John had spent his time in the wilderness, in solitude; Jesus at Nazareth, in conversation. There was no correspondence, no interview between them, that the matter might appear to be wholly carried on by the direction and disposal of Heaven, and not by any design or concert of the persons themselves. And as he hereby disowns all collusion, so also all partiality and sinister regard in it; he could not be supposed to favour him as a friend, for there was no friendship or familiarity between them. Nay, as he could not be biassed to speak honourably of him because he was a stranger to him, he was not able to say any thing of him but what he received from above, to which he appeals, John 3:27. Note, They who are taught believe and confess one whom they have not seen, and blessed are they who yet have believed. (5.) The great intention of John's ministry and baptism was to introduce Jesus Christ. That he should be made manifest to Israel, therefore am I come baptizing with water. Observe, [1.] Though John did not know Jesus by face, yet he knew that he should be made manifest. Note, We may know the certainty of that which yet we do not fully know the nature and intention of. We know that the happiness of heaven shall be made manifest to Israel, but cannot describe it. [2.] The general assurance John had that Christ should be made manifest served to carry him with diligence and resolution through his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things, though they are unseen, is enough to quicken us to our duty. [3.] God reveals himself to his people by degrees. At first, John knew no more concerning Christ but that he should be made manifest; in confidence of that, he came baptizing, and now he is favoured with a sight of him. They who, upon God's word, believe what they do not see, shall shortly see what they now believe. [4.] The ministry of the word and sacraments is designed for no other end than to lead people to Christ, and to make him more and more manifest. [5.] Baptism with water made way for the manifesting of Christ, as it supposed our corruption and filthiness, and signified our cleansing by him who is the fountain opened.
3. That this was he upon whom the Spirit descended from heaven like a dove. For the confirming of his testimony concerning Christ, he here vouches the extraordinary appearance at his baptism, in which God himself bore witness to him. This was a considerable proof of Christ's mission. Now, to assure us of the truth of it, we are here told (John 1:32-34),
(1.) That John Baptist saw it: He bore record; did not relate it as a story, but solemnly
attested it, with all the seriousness and solemnity of witness-bearing. He made affidavit of it: I saw the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation of the Spirit. The Spirit came now upon Christ, both to make him fir for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon him, or by a transfiguration, but by the descent of the Spirit as a dove upon him, to qualify him for his undertaking. Thus the first testimony given to the apostles was by the descent of the Spirit upon them. God's children are made manifest by their graces; their glories are reserved for their future state. Observe, [1.] The spirit descended from heaven, for every good and perfect gift is from above. [2.] He descended like a dove—an emblem of meekness, and mildness, and gentleness, which makes him fit to teach. The dove brought the olive-branch of peace, Gen 8:11. [3.] The Spirit that descended upon Christ abode upon him, as was foretold, Isa 11:2. The Spirit did not move him at times, as Samson (Judg 13:25), but at all times. The Spirit was given to him without measure; it was his prerogative to have the Spirit always upon him, so that he could at no time be found either unqualified for his work himself or unfurnished for the supply of those that seek to him for his grace.
(2.) That he was told to expect it, which very much corroborates the proof. It was not John's bare conjecture, that surely he on whom he saw the Spirit descending was the Son of God; but it was an instituted sign given him before, by which he might certainly know it (John 1:33): I knew him not. He insists much upon this, that he knew no more of him than other people did, otherwise than by revelation. But he that sent me to baptize gave me this sign, Upon whom thou shalt see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to baptize. He had a warrant from heaven for what he did. When a minister's call is clear, his comfort is sure, though his success is not always so. Secondly, He did not run without speeding; for, when he was sent to baptize with water, he was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who would give that repentance and faith which he called people to, and would carry on and complete that blessed structure of which he was now laying the foundation. Note, It is a great comfort to Christ's ministers, in their administration of the outward signs, that he whose ministers they are can confer the grace signified thereby, and so put life, and soul, and power into their ministrations; can speak to the heart what they speak to the ear, and breathe upon the
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dry bones to which they prophesy. [2.] See what sure grounds he went upon in his designation of the person of the Messiah. God had before given him a sign, as he did to Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he." This not only prevented any mistakes, but gave him boldness in his testimony. When he had such assurance as this given him, he could speak with assurance. When John was told this before, his expectations could not but be very much raised; and, when the event exactly answered the prediction, his faith could not but be much confirmed: and these things are written that we may believe.
4. That he is the Son of God. This is the conclusion of John's testimony, that in which all the particulars centre, as the quod erat demonstrandum—the fact to be demonstrated (John 1:34): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The voice from heaven proclaimed, and John subscribed to it, not only that he should baptize with the Holy Ghost by a divine authority, but that he has a divine nature. This was the peculiar Christian creed, that Jesus is the Son of God (Matt 16:16), and here is the first framing of it. (2.) John's testimony to it: "I saw, and bore record. Not only I now bear record of it, but I did so as soon as I had seen it." Observe, [1.] What he saw he was forward to bear record of, as they, Acts 4:20: We cannot but speak the things which we have seen. [2.] What he bore record of was what he saw. Christ's witnesses were eyewitnesses, and therefore the more to be credited: they did not speak by hearsay and report, 2 Pet 1:16.
II. Here is John's testimony to Christ, the next day after, John 1:35-36. Where observe, 1. He took every opportunity that offered itself to lead people to Christ: John stood looking upon Jesus as he walked. It should seem, John was now retired from the multitude, and was in close conversation with two of his disciples. Note, Ministers should not only in their public preaching, but in their private converse, witness to Christ, and serve his interests. He saw Jesus walking at some distance, yet did not go to him himself, because he would shun every thing that might give the least colour to suspect a combination. He was looking upon Jesus—e0mble/yaj; he looked stedfastly, and fixed his eyes upon him. Those that would lead others to Christ must be diligent and frequent in the contemplation of him themselves. John had seen Christ before, but now looked upon him, 1 John 1:1. 2. He repeated the same testimony which he had given to Christ the day before, though he could have delivered some other great truth concerning him; but thus he would show that he was uniform and constant in his testimony, and consistent with himself. His doctrine was the same in private that it was in public, as Paul's was,
Acts 20:20-21. It is good to have that repeated which we have heard, Phil 3:1. The doctrine of Christ's sacrifice for the taking away of the sin of the world ought especially to be insisted upon by all good ministers: Christ, the Lamb of God, Christ and him crucified. 3. He intended this especially for his two disciples that stood with him; he was willing to turn them over to Christ, for to this end he bore witness to Christ in their hearing that they might leave all to follow him, even that they might leave him. He did not reckon that he lost those disciples who went over from him to Christ, any more than the schoolmaster reckons that scholar lost whom he sends to the university. John gathered disciples, not for himself, but for Christ to prepare them for the Lord, Luke 1:17. So far was he from being jealous of Christ's growing interest, that there was nothing he was more desirous of. Humble generous souls will give others their due praise without fear of diminishing themselves by it. What we have of reputation, as well as of other things, will not be the less for our giving every body his own.
We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the firstfruits of Christ's disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was.
I. Andrew and another with him were the two that John Baptist had directed to Christ, John 1:37. Who the other was we are not told; some think that it was Thomas, comparing John 21:2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, John 13:23, and John 20:3.
1. Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin.
2. The kind notice Christ took of them, John 1:38. They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa 64:5; Luke 15:20. He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: "Come, what have you to say to me? What is your petition? What is your request." Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: "What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. "What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?" If our eye be single in this, we are full of light.
3. Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as
a rabbi, Rev 5:9. And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him.
4. The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: "Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me." See Matt 8:20. (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, 2 Cor 6:2.
5. Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ's gracious invitations; as David, Ps 27:8. They enquired not how they might be accommodated with him, but would put that to the
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venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day ("Master, it is good to be here"); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o'clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o'clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord's days indeed, days of the Son of man.
II. Andrew brought his brother Peter to Christ. If Peter had been the firstborn of Christ's disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe,
1. The information which Andrew gave to Peter, with an intimation to come to Christ.
(1.) He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John's ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations outdone; he meets with Jesus.
(2.) He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, "I have found," assuming the honour of the discovery to himself, but "We have," rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, 2 Kings 7:9, for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God's testimonies
his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Ps 119:99.
(3.) He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountainhead, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day's conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone.
2. The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, John 1:42. Observe,
(1.) Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ's omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis—a man of no name. It was an instance of God's favour to Moses that he knew him by name, Exod 33:17. Some observe the signification of these names: Simon—obedient, Jona—a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ.
(2.) He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A new name denotes some great dignity, Rev 2:17; Isa 62:2. By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Acts 9:36. Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter's natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas—a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas—a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation.
We have here the call of Philip and Nathanael.
I. Philip was called immediately by Christ himself, not as Andrew, who was directed to Christ by John, or Peter, who was invited by his brother. God has various methods of bringing his chosen ones home to himself. But, whatever means he uses, he is not tied to
any. 1. Philip was called in a preventing was: Jesus findeth Philip. Christ sought us, and found us, before we made any enquiries after him. The name Philip is of Greek origin, and much used among the Gentiles, which some make an instance of the degeneracy of the Jewish church at this time, and their conformity to the nations; yet Christ changed not his name. 2. He was called the day following. See how closely Christ applied himself to his business. When work is to be done for God, we must not lose a day. Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled John 14:12. 3. Jesus would go forth into Galilee to call him. Christ will find out all those that are given to him, wherever they are, and none of them shall be lost. 4. Philip was brought to be a disciple by the power of Christ going along with that word, Follow me. See the nature of true Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were so too, John 1:44. These eminent disciples received not honour from the place of their nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Christ chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning. Bethsaida was a wicked place (Matt 11:21), yet even there was a remnant, according to the election of grace.
II. Nathanael was invited to Christ by Philip, and much is said concerning him. In which we may observe,
1. What passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion. Here is,
(1.) The joyful news that Philip brought to Nathanael, John 1:45. As Andrew before, so Philip here, having got some knowledge of Christ himself, rests not till he has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Christ himself, yet steps aside to seek Nathanael. Note, When we have the fairest opportunities of getting good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Christ, It is more blessed to give than to receive, Acts 20:35. O, saith Philip, we have found him of whom Moses and the prophets did write, Observe here, [1.] What a transport of joy Philip was in, upon this new acquaintance with Christ: "We have found him whom we have so often talked of, so long wished and
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waited for; at last, he is come he is come, and we have found him!" [2.] What an advantage it was to him that he was so well acquainted with the scriptures of the Old Testament, which prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of God will rectify. It was his weakness to say, We have found him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ Jesus, Phil 3:12.
(2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? John 1:46. Here, [1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But, [2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men's foolish and ill-natured observations. If he meant that the Messiah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Jesus was born at Bethlehem; so that the blunder Philip made, in calling him Jesus of Nazareth, occasioned this objection. Note, The mistakes of preachers often give rise to the prejudices of hearers.
(3.) The short reply which Philip gave to this objection: Come and see. [1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary. [2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get
over; let us go and converse with Christ himself, and these difficulties will all vanish presently. Note, It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, "Come, and I will go along with thee;" as Isa 2:3; Jer 1:5. From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case. Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it.
2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain.
(1.) Our Lord Jesus bore a very honourable testimony to Nathanael's integrity: Jesus saw him coming, and met him with favourable encouragement; he said of him to those about him, Nathanael himself being within hearing, Behold an Israelite indeed. Observe,
[1.] That he commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because he knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Christ by this testimony put the matter out of doubt. Nathanael had, more than any of the candidates, objected against Christ; but Christ hereby showed that he excused it, and was not extreme to mark what he had said amiss, because he knew his heart was upright. He did not retort upon him, Can any good thing come out of Cana (John 21:2), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Christ, notwithstanding our weakness, and to teach us to speak honourably of those who without cause have spoken slightly of us, and to give them their due praise.
[2.] That he commended him for his integrity. First, Behold an Israelite indeed. It is Christ's prerogative to know what men are indeed; we can but hope the best. The whole nation were Israelites in name, but all are not Israel that are of Israel (Rom 9:6); here, however, was an Israelite indeed. 1. A sincere follower of the good example of Israel, whose character it was that he was a plain man, in opposition to Esau's character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit. 2. A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly (Rom 2:29), so is he the Christian. Secondly, He is one in whom
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is no guile—that is the character of an Israelite indeed, a Christian indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards God, that is, sincere in his repentance for sin; sincere in his covenanting with God; in whose spirit is no guile, Ps 32:2. He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from God: there is no allowed approved guilt in him; not painted, though he have his spots: "Behold this Israelite indeed." 1. "Take notice of him, that you may learn his way, and do like him." 2. "Admire him; behold, and wonder." The hypocrisy of the scribes and Pharisees had so leavened the Jewish church and nation, and their religion was so degenerated into formality or state-policy, that an Israelite indeed was a man wondered at, a miracle of divine grace, like Job, Job 1:8.
(2.) Nathanael is much surprised at this, upon which Christ gives him a further proof of his omnisciency, and a kind memorial of his former devotion.
[1.] Here is Nathanael's modesty, in that he was soon put out of countenance at the kind notice Christ was pleased to take of him: "Whence knowest thou me, me that am unworthy of thy cognizance? who am I, O Lord God?" 2 Sam 7:18. This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. Christ knows us better than we know ourselves; we know not what is in a man's heart by looking in his face, but all things are naked and open before Christ, Heb 4:12-13. Doth Christ know us? Let us covet to know him.
[2.] Here is Christ's further manifestation of himself to him: Before Philip called thee, I saw thee. First, He gives him to understand that he knew him, and so manifests his divinity. It is God's prerogative infallibly to know all persons and all things; by this Christ proved himself to be God upon many occasions. It was prophesied concerning the Messiah that he should be of quick understanding in the fear of the Lord, that is, in judging the sincerity and degree of the fear of God in others, and that he should not judge after the sight of his eyes, Isa 11:2-3. Here he answers that prediction. See 2 Tim 2:19. Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him. 1. His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Christ. Christ has knowledge of us before we have any knowledge of him; see Isa 45:4; Gal 4:9. 2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: "When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee,
I have then my eye upon thee, and saw that which was very acceptable." It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with God. Perhaps then and there it was that he solemnly joined himself to the Lord in an inviolable covenant. Christ saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic 4:4; Zech 3:10. Nathanael here in was an Israelite indeed, that, like Israel, he wrestled with God alone (Gen 32:24), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree.
(3.) Nathanael hereby obtained a full assurance of faith in Jesus Christ, expressed in that noble acknowledgment (John 1:49): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here, [1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Christ, they had now all vanished. Note, The grace of God, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Jesus of Nazareth to be the chief good, and embraces him accordingly. [2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Lord Jesus himself, which is a proper way of confessing our faith. First, He confesses Christ's prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of God (that Son of God spoken of Ps 2:7); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of God. Thirdly, He confesses, "Thou art the king of Israel; that king of Israel whom we have been long waiting for." If he be the Son of God, he is king of the Israel of God. Nathanael hereby proves himself an Israelite indeed that he so readily owns and submits to the king of Israel.
(4.) Christ hereupon raises the hopes and expectations of Nathanael to something further and greater than all this, John 1:50-51. Christ is very tender of young converts, and will encourage good beginnings, though weak, Matt 12:20.
[1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Christ's divine knowledge should have such an effect; it was a sign that Nathanael's heart
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was prepared beforehand, else the work had not been done so suddenly. Note, It is much for the honour of Christ and his grace, when the heart is surrendered to him at the first summons.
[2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it.
First, In general: "Thou shalt see greater things than these, stronger proofs of my being the Messiah;" the miracles of Christ, and his resurrection. Note, 1. To him that hath, and maketh good use of what he hath, more shall be given. 2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. 3. Whatever discoveries Christ is pleased to make of himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet further to be revealed.
Secondly, In particular: "Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened;" this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen." None used this word at the beginning of a sentence but Christ, though the Jews often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Christ is called the Amen (Rev 3:14), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness. Note, The assurances we have of the glory to be revealed are built upon the word of Christ. Now see what it is that Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.
a. It is a mean title that Christ here takes to himself: The Son of man; a title frequently applied to him in the gospel, but always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, (a.) To express his humility in the midst of the honours done him. (b.) To teach his humanity, which is to be believed as well as his divinity. (c.) To intimate his present state of humiliation, that Nathanael might not expect this king of Israel to appear in external pomp.
b. Yet they are great things which he here foretels: You shall see heaven opened, and the angels of God ascending and descending upon the Son of man. (a.) Some understand it literally, as pointing at some particular event. Either, [a.] There was some vision of Christ's glory, in which this was exactly fulfilled, which Nathanael was an eyewitness of, as Peter, and James, and John were of his transfiguration. There were many things which Christ did, and those in the presence
of his disciples, which were not written (John 20:30), and why not this? Or, [b.] It was fulfilled in the many ministrations of the angels to our Lord Jesus, especially that at his ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the sight of the disciples. Christ's ascension was the great proof of his mission, and much confirmed the faith of his disciples, John 6:62. Or, [c.] It may refer to Christ's second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of God shall ascend and descend about him, as attendants on him, every one employed; and a busy day it will be. See 2 Thess 1:10. (b.) Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it, [a.] Of Christ's miracles. Nathanael believed, because Christ, as the prophets of old, could tell him things secret; but what is this? Christ is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders. Immediately after this, Christ began to work miracles, John 2:11. Or, [b.] Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of. First, By Christ, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood (Heb 10:19-20); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord. And, Secondly, They shall see angels ascending and descending upon the Son of man. Through Christ we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Christ is to us as Jacob's ladder (Gen 28:12), by whom angels continually ascend and descend for the good of the saints.
JOHN 2
In the close of the foregoing chapter we had an account of the first disciples whom Jesus called, Andrew and Peter, Philip and Nathanael. These were the firstfruits to God and to the Lamb, Rev 14:4. Now, in this chapter, we have, I. The account of the first miracle which Jesus wrought-turning water into wine, at Cana of Galilee (ver. 1-11), and his appearing at Capernaum, ver. 12. II. The account of the first passover he kept at Jerusalem after he began his public ministry; his driving the buyers and sellers out of the temple (ver. 13-17); and the sign he gave to those who quarrelled with him for it (ver. 18-22), with an account of some almost believers, that followed him, thereupon, for some time (ver. 23-25), but he knew them too well to put any confidence in them.
We have here the story of Christ's miraculous conversion of water into wine at a marriage in Cana of Galilee. There were some few so well disposed as to believe in Christ, and to follow him, when he did no miracle; yet it was not likely that many should be wrought upon till he had something wherewith to answer those that asked, What sign showest thou? He could have wrought miracles before, could have made them the common actions of his life and the common entertainments of his friends; but, miracles being designed for the sacred and solemn seals of his doctrine, he began not to work any till he began to preach his doctrine. Now observe,
I. The occasion of this miracle. Maimonides observes it to be to the honour of Moses that all the signs he did in the wilderness he did upon necessity; we needed food, he brought us manna, and so did Christ. Observe,
1. The time: the third day after he came into Galilee. The evangelist keeps a journal of occurrences, for no day passed without something extraordinary done or said. Our Master filled up his time better than his servants do, and never lay down at night complaining, as the Roman emperor did, that he had lost a day.
2. The place: it was at Cana in Galilee, in the tribe of Asher (Josh 19:28), of which, before, it was said that he shall yield royal dainties, Gen 49:20. Christ began to work miracles in an obscure corner of the country, remote from Jerusalem, which was the public scene of action, to show that he sought not honour from men (John 5:41), but would put honour upon the lowly. His doctrine and miracles would not be so much opposed by the plain and honest Galileans as they would be by the proud and prejudiced rabbies, politicians, and grandees, at Jerusalem.
3. The occasion itself was a marriage; probably one or both of the parties were akin to our Lord Jesus. The mother of Jesus is said to be there, and not to be called, as Jesus and his disciples were, which intimates that she was there as one at home. Observe the honour which Christ hereby put upon the ordinance of marriage, that he graced the solemnity of it, not only with his presence, but with his first miracle; because it was instituted and blessed in innocency, because by it he would still seek a godly seed, because it resembles the mystical union between him and his church, and because he foresaw that in the papal kingdom, while the marriage ceremony would be unduly dignified and advanced into a sacrament, the married state would be unduly vilified, as inconsistent with any sacred function. There was a marriage—ga&moj, a marriage-feast, to grace the solemnity. Marriages were usually celebrated with festivals (Gen 29:22; Judg 14:10), in token of joy and friendly respect, and for the confirming of love.
4. Christ and his mother and disciples were principal guests at this entertainment. The mother of Jesus (that was her most honourable title) was there; no mention being made of Joseph, we conclude him dead before this. Jesus was called, and he came, accepted the invitation, and feasted with them, to teach us to be respectful to our relations, and sociable with them, though they be mean. Christ was to come in a way different from that of John Baptist, who came neither eating nor drinking, Matt 11:18-19. It is the wisdom of the prudent to study how to improve conversation rather than how to decline it.
(1.) There was a marriage, and Jesus was called. Note, [1.] It is very desirable, when there is a marriage, to have Jesus Christ present at it; to have his spiritual gracious presence, to have the marriage owned and blessed by him: the marriage is then honourable indeed; and they that marry in the Lord (1 Cor 7:39) do not marry without him. [2.] They that would have Christ with them at their marriage must invite him by prayer; that is the messenger that must be sent to heaven for him; and he will come: Thou shalt call, and I will answer. And he will turn the water into wine.
(2.) The disciples also were invited, those
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five whom he had called (John 1), for as yet he had no more; they were his family, and were invited with him. They had thrown themselves upon his care, and they soon found that, though he had no wealth, he had good friends. Note, [1.] Those that follow Christ shall feast with him, they shall fare as he fares, so he has bespoken for them (John 12:26): Where I am, there shall my servant be also. [2.] Love to Christ is testified by a love to those that are his, for his sake; our goodness extendeth not to him, but to the saints. Calvin observes how generous the maker of the feast was, though he seems to have been but of small substance, to invite four or five strangers more than he thought of, because they were followers of Christ, which shows, saith he, that there is more of freedom, and liberality, and true friendship, in the conversation of some meaner persons than among many of higher rank.
II. The miracle itself. In which observe,
1. They wanted wine, John 2:3. (1.) There was want at a feast; though much was provided, yet all was spent. While we are in this world we sometimes find ourselves in straits, even then when we think ourselves in the fulness of our sufficiency. If always spending, perhaps all is spent ere we are aware. (2.) There was want at a marriage feast. Note, They who, being married, are come to care for the things of the world must expect trouble in the flesh, and count upon disappointment. (3.) It should seem, Christ and his disciples were the occasion of this want, because there was more company than was expected when the provision was made; but they who straiten themselves for Christ shall not lose by him.
2. The mother of Jesus solicited him to assist her friends in this strait. We are told (John 2:3-5) what passed between Christ and his mother upon this occasion.
(1.) She acquaints him with the difficulty they were in (John 2:3): She saith unto him, They have no wine. Some think that she did not expect from him any miraculous supply (he having as yet wrought no miracle), but that she would have him make some decent excuse to the company, and make the best of it, to save the bridegroom's reputation, and keep him in countenance; or (as Calvin suggests) would have him make up the want of wine with some holy profitable discourse. But, most probably, she looked for a miracle; for she knew he was now appearing as the great prophet, like unto Moses, who so often seasonably supplied the wants of Israel; and, though this was his first public miracle, perhaps he had sometimes relieved her and her husband in their low estate. The bridegroom might have sent out for more wine, but she was for going to the fountainhead. Note, [1.] We ought to be concerned for the wants and straits of our friends, and not seek our own things only. [2.] In our own and our friends' straits it is our wisdom and duty to apply ourselves to Christ by prayer. [3.] In
our addresses to Christ, we must not prescribe to him, but humbly spread our case before him, and then refer ourselves to him to do as he pleases.
(2.) He gave her a reprimand for it, for he saw more amiss in it than we do, else he had not treated it thus.—Here is,
[1.] The rebuke itself: Woman, what have I to do with thee? As many as Christ loves, he rebukes and chastens. He calls her woman, not mother. When we begin to be assuming, we should be reminded what we are, men and women, frail, foolish, and corrupt. The question, ti/ e0moi\ kai\ soi\, might be read, What is that to me and thee? What is it to us if they do want? But it is always as we render it, What have I to do with thee? as Judg 11:12; 2 Sam 16:10; Ezra 4:3; Matt 8:29. It therefore bespeaks a resentment, yet not at all inconsistent with the reverence and subjection which he paid to his mother, according to the fifth commandment (Luke 2:51); for there was a time when it was Levi's praise that he said to his father, I have not known him, Deut 33:9. Now this was intended to be, First, A check to his mother for interposing in a matter which was the act of his Godhead, which had no dependence on her, and which she was not the mother of. Though, as man, he was David's Son and hers; yet, as God, he was David's Lord and hers, and he would have her know it. The greatest advancements must not make us forget ourselves and our place, nor the familiarity to which the covenant of grace admits us breed contempt, irreverence, or any kind or degree of presumption. Secondly, It was an instruction to others of his relations (many of whom were present here) that they must never expect him to have any regard to his kindred according to the flesh, in his working miracles, or that therein he should gratify them, who in this matter were no more to him than other people. In the things of God we must not know faces. Thirdly, It is a standing testimony against that idolatry which he foresaw his church would in after-ages sink into, in giving undue honours to the virgin Mary, a crime which the Roman catholics, as they call themselves, are notoriously guilty of, when they call her the queen of heaven, the salvation of the world, their mediatrix, their life and hope; not only depending upon her merit and intercession, but beseeching her to command her Son to do them good: Monstra te esse matrem—Show that thou art his mother. Jussu matris impera salvatori—Lay thy maternal commands on the Saviour. Does he not here expressly say, when a miracle was to be wrought, even in the days of his humiliation, and his mother did but tacitly hint an intercession, Woman, what have I to do with thee? This was plainly designed either to prevent or aggravate such gross idolatry, such horrid blasphemy. The Son of God is appointed our Advocate with the Father; but the mother of our Lord was
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never designed to be our advocate with the Son.
[2.] The reason of this rebuke: Mine hour is not yet come. For every thing Christ did, and that was done to him, he had his hour, the fixed time and the fittest time, which was punctually observed. First, "Mine hour for working miracles is not yet come." Yet afterwards he wrought this, before the hour, because he foresaw it would confirm the faith of his infant disciples (John 2:11), which was the end of all his miracles: so that this was an earnest of the many miracles he would work when his hour was come. Secondly, "Mine hour of working miracles openly is not yet come; therefore do not talk of it thus publicly." Thirdly, "It not the hour of my exemption from thy authority yet come, now that I have begun to act as a prophet?" So Gregory Nyssen. Fourthly, "Mine hour for working this miracle is not yet come." His mother moved him to help them when the wine began to fail (so it may be read, John 2:3), but his hour was not yet come till it was quite spent, and there was a total want; not only to prevent any suspicion of mixing some of the wine that was left with the water, but to teach us that man's extremity is God's opportunity to appear for the help and relief of his people. Then his hour is come when we are reduced to the utmost strait, and know not what to do. This encouraged those that waited for him to believe that though his hour was not yet come it would come. Note, The delays of mercy are not to be construed the denials of prayer. At the end it shall speak.
(3.) Notwithstanding this, she encouraged herself with expectations that he would help her friends in this strait, for she bade the servants observe his orders, John 2:5. [1.] She took the reproof very submissively, and did not reply to it. It is best not to deserve reproof from Christ, but next best to be meek and quiet under it, and to count it a kindness, Ps 141:5. [2.] She kept her hope in Christ's mercy, that he would yet grant her desire. When we come to God in Christ for any mercy, two things discourage us:—First, Sense of our own follies and infirmities "Surely such imperfect prayers as ours cannot speed." Secondly, Sense of our Lord's frowns and rebukes. Afflictions are continued, deliverances delayed, and God seems angry at our prayers. This was the case of the mother of our Lord here, and yet she encourages herself with hope that he will at length give in an answer of peace, to teach us to wrestle with God by faith and fervency in prayer, even when he seems in his providence to walk contrary to us. We must against hope believe in hope, Rom 4:18. [3.] She directed the servants to have an eye to him immediately, and not to make their applications to her, as it is probable they had done. She quits all pretensions to an influence upon him, or intercession with him; let their souls
wait only on him, Ps 62:5. [4.] She directed them punctually to observe his orders, without disputing, or asking questions. Being conscious to herself of a fault in prescribing to him, she cautions the servants to take heed of the same fault, and to attend both his time and his way for supply: "Whatsoever he saith unto you, do it, though you may think it ever so improper. If he saith, Give the guests water, when they call for wine, do it. If he saith, Pour out from the bottoms of the vessels that are spent, do it. He can make a few drops of wine multiply to so many draughts." Note, Those that expect Christ's favours must with an implicit obedience observe his orders. The way of duty is the way to mercy; and Christ's methods must not be objected against.
(4.) Christ did at length miraculously supply them; for he is often better than his word, but never worse.
[1.] The miracle itself was turning water into wine; the substance of water acquiring a new form, and having all the accidents and qualities of wine. Such a transformation is a miracle; but the popish transubstantiation, the substance changed, the accidents remaining the same, is a monster. By this Christ showed himself to be the God of nature, who maketh the earth to bring forth wine, Ps 109:14-15. The extracting of the blood of the grape every year from the moisture of the earth is no less a work of power, though, being according to the common law of nature, it is not such a work of wonder, as this. The beginning of Moses's miracles was turning water into blood (Exod 4:9; Exod 7:20), the beginning of Christ's miracles was turning water into wine; which intimates the difference between the law of Moses and the gospel of Christ. The curse of the law turns water into blood, common comforts into bitterness and terror; the blessing of the gospel turns water into wine. Christ hereby showed that his errand into the world was to heighten and improve creature-comforts to all believers, and make them comforts indeed. Shiloh is said to wash his garments in wine (Gen 49:11), the water for washing being turned into wine. And the gospel call is, Come ye to the waters, and buy wine, Isa 55:1.
[2.] The circumstances of it magnified it and freed it from all suspicion of cheat or collusion; for,
First, It was done in waterpots (John 2:6): There were set there six waterpots of stone. Observe, 1. For what use these waterpots were intended: for the legal purifications from ceremonial pollutions enjoined by the law of God, and many more by the tradition of the elders. The Jews eat not, except they wash often (Mark 7:3), and they used much water in their washing, for which reason here were six large waterpots provided. It was a saying among them, Qui multâ utitur aquâ in lavando, multas consequetur in hoc mundo divitias—He who uses much water in washing
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will gain much wealth in this world. 2. To what use Christ put them, quite different from what they were intended for; to be the receptacles of the miraculous wine. Thus Christ came to bring in the grace of the gospel, which is as wine, that cheereth God and man (Judg 9:13), instead of the shadows of the law, which were as water, weak and beggarly elements. These were waterpots, that had never been used to have wine in them; and of stone, which is not apt to retain the scent of former liquors, if ever they had had wine in them. They contained two or three firkins apiece; two or three measures, baths, or ephahs; the quantity is uncertain, but very considerable. We may be sure that it was not intended to be all drank at this feast, but for a further kindness to the new-married couple, as the multiplied oil was to the poor widow, out of which she might pay her debt, and live of the rest, 2 Kings 4:7. Christ gives like himself, gives abundantly, according to his riches in glory. It is the penman's language to say, They contained two or three firkins, for the Holy Spirit could have ascertained just how much; thus (as John 6:19) teaching us to speak cautiously, and not confidently, of those things of which we have not good assurance.
Secondly, The waterpots were filled up to the brim by the servants at Christ's word, John 2:7. As Moses, the servant of the Lord, when God bade him, went to the rock, to draw water; so these servants, when Christ bade them, went to the water, to fetch wine. Note, Since no difficulties can be opposed to the arm of God's power, no improbabilities are to be objected against the word of his command.
Thirdly, The miracle was wrought suddenly, and in such a manner as greatly magnified it.
a. As soon as they had filled the waterpots, presently he said, Draw out now (John 2:8), and it was done, (a.) Without any ceremony, in the eye of the spectators. One would have thought, as Naaman, he should have come out, and stood, and called on the name of God, 2 Kings 5:11. No, he sits still in his place, says not a word, but wills the thing, and so works it. Note, Christ does great things and marvellous without noise, works manifest changes in a hidden way. Sometimes Christ, in working miracles, used words and signs, but it was for their sakes that stood by, John 11:42. (b.) Without any hesitation or uncertainty in his own breast. He did not say, Draw out now, and let me taste it, questioning whether the thing were done as he willed it or no; but with the greatest assurance imaginable, though it was his first miracle, he recommends it to the master of the feast first. As he knew what he would do, so he knew what he could do, and made no essay in his work; but all was good, very good, even in the beginning.
b. Our Lord Jesus directed the servants, (a.) To draw it out; not to let it alone in
the vessel, to be admired, but to draw it out, to be drank. Note, [a.] Christ's works are all for use; he gives no man a talent to be buried, but to be traded with. Has he turned thy water into wine, given thee knowledge and grace? It is to profit withal; and therefore draw out now. [b.] Those that would know Christ must make trial of him, must attend upon him in the use of ordinary means, and then may expect extraordinary influence. That which is laid up for all that fear God is wrought for those that trust in him (Ps 31:19), that by the exercise of faith draw out what is laid up. (b.) To present it to the governor of the feast. Some think that this governor of the feast was only the chief guest, that sat at the upper end of the table; but, if so, surely our Lord Jesus should have had that place, for he was, upon all accounts, the principal guest; but it seems another had the uppermost room, probably one that loved it (Matt 23:6), and chose it, Luke 14:7. And Christ, according to his own rule, sat down in the lowest room; but, though he was not treated as the Master of the feast, he kindly approved himself a friend to the feast, and, if not its founder, yet its best benefactor. Others think that this governor was the inspector and monitor of the feast: the same with Plutarch's symposiarcha, whose office it was to see that each had enough, and none did exceed, and that there were no indecencies or disorders. Note, Feasts have need of governors, because too many, when they are at feasts, have not the government of themselves. Some think that this governor was the chaplain, some priest or Levite that craved a blessing and gave thanks, and Christ would have the cup brought to him, that he might bless it, and bless God for it; for the extraordinary tokens of Christ's presence and power were not to supersede, or jostle out, the ordinary rules and methods of piety and devotion.
Fourthly, The wine which was thus miraculously provided was of the best and richest kind, which was acknowledged by the governor of the feast; and that it was really so, and not his fancy, is certain, because he knew not whence it was, John 2:9-10. 1. It was certain that this was wine. The governor knew this when he drank it, though he knew not whence it was; the servants knew whence it was, but had not yet tasted it. If the taster had seen the drawing of it, or the drawers had had the tasting of it, something might have been imputed to fancy; but now no room is left for suspicion. 2. That it was the best wine. Note, Christ's works commend themselves even to those that know not their author. The products of miracles were always the best in their kind. This wine had a stronger body, and better flavour, than ordinary. This the governor of the feast takes notice of to the bridegroom, with an air of pleasantness, as uncommon. (1.) The common method was otherwise. Good
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wine is brought out to the best advantage at the beginning of a feast, when the guests have their heads clear and their appetites fresh, and can relish it, and will commend it; but when they have well drank, when their heads are confused, and their appetites palled, good wine is but thrown away upon them, worse will serve then. See the vanity of all the pleasures of sense; they soon surfeit, but never satisfy; the longer they are enjoyed, the less pleasant they grow. (2.) This bridegroom obliged his friends with a reserve of the best wine for the grace-cup: Thou hast kept the good wine until now; not knowing to whom they were indebted for this good wine, he returns the thanks of the table to the bridegroom. She did not know that I gave her corn and wine, Hos 2:8. Now, [1.] Christ, in providing thus plentifully for the guests, though he hereby allows a sober cheerful use of wine, especially in times of rejoicing (Neh 8:10), yet he does not invalidate his own caution, nor invade it, in the least, which is, that our hearts be not at any time, no not at a marriage feast, overcharged with surfeiting and drunkenness, Luke 21:34. When Christ provided so much good wine for them that had well drunk, he intended to try their sobriety, and to teach them how to abound, as well as how to want. Temperance per force is a thankless virtue; but if divine providence gives us abundance of the delights of sense, and divine grace enables us to use them moderately, this is self-denial that is praiseworthy. He also intended that some should be left for the confirmation of the truth of the miracle to the faith of others. And we have reason to think that the guests at this table were so well taught, or at least were now so well awed by the presence of Christ, that none of them abused this wine to excess. Theses two considerations, drawn from this story, may be sufficient at any time to fortify us against temptations to intemperance: First, That our meat and drink are the gifts of God's bounty to us, and we owe our liberty to use them, and our comfort in the use of them, to the mediation of Christ; it is therefore ungrateful and impious to abuse them. Secondly, That, wherever we are, Christ has his eye upon us; we should eat bread before God (Exod 18:12), and then we should not feed ourselves without fear. [2.] He has given us a specimen of the method he takes in dealing with those that deal with him, which is, to reserve the best for the last, and therefore they must deal upon trust. The recompence of their services and sufferings is reserved for the other world; it is a glory to be revealed. The pleasures of sin give their colour in the cup, but at the last bite; but the pleasures of religion will be pleasures for evermore.
III. In the conclusion of this story (John 2:11) we are told, 1. That this was the beginning of
miracles which Jesus did. Many miracles had been wrought concerning him at his birth and baptism, and he himself was the greatest miracle of all; but this was the first that was wrought by him. He could have wrought miracles when he disputed with the doctors, but his hour was not come. He had power, but there was a time of the hiding of his power. 2. That herein he manifested his glory; hereby he proved himself to be the Son of God, and his glory to be that of the only-begotten of the Father. He also discovered the nature and end of his office; the power of a God, and the grace of a Saviour, appearing in all his miracles, and particularly in this, manifested the glory of the long-expected Messiah. 3. That his disciples believed on him. Those whom he had called (John 1), who had seen no miracle, and yet followed him, now saw this, shared in it, and had their faith strengthened by it. Note, (1.) Even the faith that is true is at first but weak. The strongest men were once babes, so were the strongest Christians. (2.) The manifesting of the glory of Christ is the great confirmation of the faith of Christians.
Here we have,
I. The short visit Christ made to Capernaum, John 2:12. It was a large and populous city, about a day's journey from Cana; it is called his own city (Matt 9:1), because he made it his headquarters in Galilee, and what little rest he had was there. It was a place of concourse, and therefore Christ chose it, that the fame of his doctrine and miracles might thence spread the further. Observe,
1. The company that attended him thither: his mother, his brethren, and his disciples. Wherever Christ went, (1.) He would not go alone, but would take those with him who had put themselves under his guidance, that he might instruct them, and that they might attest his miracles. (2.) He could not go alone, but they would follow him, because they liked the sweetness either of his doctrine or of his wine, John 6:26. His mother, though he had lately given her to understand that in the works of his ministry he should pay no more respect to her than to any other person, yet followed him; not to intercede with him, but to learn of him. His brethren also and relations, who were at the marriage and were wrought upon by the miracle there, and his disciples, who attended him wherever he went. It should seem, people were more affected with Christ's miracles at first than they were afterwards, when custom made them seem less strange.
2. His continuance there, which was at this time not many days, designing now only to begin the acquaintance he would afterwards improve there. Christ was still upon the remove, would not confine his usefulness to one place, because many needed him. And he would teach his followers to look upon themselves but as sojourners in this world, and his ministers to follow their opportunities, and go where their work led them. We do not now find Christ in the synagogues, but he privately instructed his friends, and thus entered upon his work by degrees. It is good for young ministers to accustom themselves to pious and edifying discourse in private, that they may with the better preparation, and greater awe, approach their public work. He did not stay long at Capernaum, because the passover was at hand, and he must attend it at Jerusalem; for every thing is beautiful in its season. The less good must give way to the greater, and all the dwellings of Jacob must give place to the gates of Zion.
II. The passover he kept at Jerusalem; it is the first after his baptism, and the evangelist takes notice of all the passovers he kept henceforward, which were four in all, the fourth that at which he suffered (three years after this), and half a year was now past since his baptism. Christ, being made
under the law, observed the passover at Jerusalem; see Exod 23:17. Thus he taught us by his example a strict observance of divine institutions, and a diligent attendance on religious assemblies. He went up to Jerusalem when the passover was at hand, that he might be there with the first. It is called the Jews' passover, because it was peculiar to them (Christ is our Passover); now shortly God will no longer own it for his. Christ kept the passover at Jerusalem yearly, ever since he was twelve years old, in obedience to the law; but now that he has entered upon his public ministry we may expect something more from him than before; and two things we are here told he did there:—
1. He purged the temple, John 2:14-17. Observe here,
(1.) The first place we find him in at Jerusalem was the temple, and, it should seem, he did not make any public appearance till he came thither; for his presence and preaching there were that glory of the latter house which was to exceed the glory of the former, Hag 2:9. It was foretold (Mal 3:1): I will send my messenger, John Baptist; he never preached in the temple, but the Lord, whom ye seek, he shall suddenly come to his temple, suddenly after the appearing of John Baptist; so that this was the time, and the temple the place, when, and where, the Messiah was to be expected.
(2.) The first work we find him at in the temple was the purging of it; for so it was foretold there (Mal 3:2-3): He shall sit as a refiner and purify the sons of Levi. Now was come the time of reformation. Christ came to be the great reformer; and, according to the method of the reforming kings of Judah, he first purged out what was amiss (and that used to be passover-work too, as in Hezekiah's time, 2 Chron 30:14-15, and Josiah's, 2 Kings 23:4, etc.), and then taught them to do well. First purge out the old leaven, and then keep the feast. Christ's design in coming into the world was to reform the world; and he expects that all who come to him should reform their hearts and lives, Gen 35:2. And this he has taught us by purging the temple. See here,
[1.] What were the corruptions that were to be purged out. He found a market in one of the courts of the temple, that which was called the court of the Gentiles, within the mountain of that house. There, First, They sold oxen, and sheep, and doves, for sacrifice; we will suppose, not for common use, but for the convenience of those who came out of the country, and could not bring their sacrifices in kind along with them; see Deut 14:24-26. This market perhaps had been kept by the pool of Bethesda (John 5:2), but was admitted into the temple by the chief priests, for filthy lucre; for, no doubt, the rents for standing there, and fees for searching the beasts sold there, and certifying that they were without blemish, would be a considerable
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revenue to them. Great corruptions in the church owe their rise to the love of money, 1 Tim 6:5,10. Secondly, They changed money, for the convenience of those that were to pay a half-shekel in specie every year, by way of poll, for the service of the tabernacle (Exod 30:12), and no doubt they got by it.
[2.] What course our Lord took to purge out those corruptions. He had seen these in the temple formerly, when he was in a private station; but never went about to drive them out till now, when he had taken upon him the public character of a prophet. He did not complain to the chief priests, for he knew they countenanced those corruptions. But he himself,
First, Drove out the sheep and oxen, and those that sold them, out of the temple. He never used force to drive any into the temple, but only to drive those out that profaned it. He did not seize the sheep and oxen for himself, did not distrain and impound them, though he found them damage faissant—actual trespassers upon his Father's ground; he only drove them out, and their owners with them. He made a scourge of small cords, which probably they had led their sheep and oxen with, and thrown them away upon the ground, whence Christ gathered them. Sinners prepare the scourges with which they themselves will be driven out from the temple of the Lord. He did not make a scourge to chastise the offenders (his punishments are of another nature), but only to drive out the cattle; he aimed no further than at reformation. See Rom 13:3-4; 2 Cor 10:8.
Secondly, He poured out the changers' money, to_ ke/rma—the small money—the Nummorum Famulus. In pouring out the money, he showed his contempt of it; he threw it to the ground, to the earth as it was. In overthrowing the tables, he showed his displeasure against those that make religion a matter of worldly gain. Moneychangers in the temple are the scandal of it. Note, In reformation, it is good to make thorough work; he drove them all out; and not only threw out the money, but, in overturning the tables, threw out the trade too.
Thirdly, He said to them that sold doves (sacrifices for the poor), Take these things hence. The doves, though they took up less room, and were a less nuisance than the oxen and sheep, yet must not be allowed there. The sparrows and swallows were welcome, that were left to God's providence (Ps 84:3), but not the doves, that were appropriated to man's profit. God's temple must not be made a pigeon-house. But see Christ's prudence in his zeal. When he drove out the sheep and oxen, the owners might follow them; when he poured out the money, they might gather it up again; but, if he had turned the doves flying, perhaps they could not have been retrieved; therefore to them that sold doves he said, Take these things hence. Note, Discretion must always
guide and govern our zeal, that we do nothing unbecoming ourselves, or mischievous to others.
Fourthly, He gave them a good reason for what he did: Make not my Father's house a house of merchandise. Reason for conviction should accompany force for correction.
a. Here is a reason why they should not profane the temple, because it was the house of God, and not to be made a house of merchandise. Merchandise is a good thing in the exchange, but not in the temple. This was, (a.) to alienate that which was dedicated to the honour of God; it was sacrilege; it was robbing God. (b.) It was to debase that which was solemn and awful, and to make it mean. (c.) It was to disturb and distract those services in which men ought to be most solemn, serious, and intent. It was particularly an affront to the sons of the stranger in their worship to be forced to herd themselves with the sheep and oxen, and to be distracted in their worship by the noise of a market, for this market was kept in the court of the Gentiles. (d.) It was to make the business of religion subservient to a secular interest; for the holiness of the place must advance the market, and promote the sale of their commodities. Those make God's house a house of merchandise, [a.] Whose minds are filled with cares about worldly business when they are attending on religious exercises, as those, Amos 8:5; Ezek 33:31. [b.] Who perform divine offices for filthy lucre, and sell the gifts of the Holy Ghost, Acts 8:18.
b. Here is a reason why he was concerned to purge it, because it was his Father's house. And, (a.) Therefore he had authority to purge it, for he was faithful, as a Son over his own house. Heb 3:5-6. In calling God his Father, he intimates that he was the Messiah, of whom it was said, He shall build a house for my name, and I will be his Father, 2 Sam 7:13-14. (b.) Therefore he had a zeal for the purging of it: "It is my Father's house, and therefore I cannot bear to see it profaned, and him dishonoured." Note, If God be our Father in heaven, and it be therefore our desire that his name may be sanctified, it cannot but be our grief to see it polluted. Christ's purging the temple thus may justly be reckoned among his wonderful works. Inter omnia signa quæ fecit Dominus, hoc mihi videtur esse mirabilius—Of all Christ's wonderful works this appears to me the most wonderful.—Hieron. Considering, [a.] That he did it without the assistance of any of his friends; probably it had been no hard matter to have raised the mob, who had a great veneration for the temple, against these profaners of it; but Christ never countenanced any thing that was tumultuous or disorderly. There was one to uphold, but his own arm did it. [b.] That he did it without the resistance of any of his enemies, either the market-people themselves, or the chief priests
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that gave them their licences, and had the posse templi—temple force, at their command. But the corruption was too plain to be justified; sinners' own consciences are reformers' best friends; yet that was not all, there was a divine power put forth herein, a power over the spirits of men; and in this non-resistance of theirs that scripture was fulfilled (Mal 3:2-3), Who shall stand when he appeareth?
Fifthly, Here is the remark which his disciples made upon it (John 2:17): They remembered that it was written, The Zeal of thine house hath eaten me up. They were somewhat surprised at first to see him to whom they were directed as the Lamb of God in such a heat, and him whom they believed to be the King of Israel take so little state upon him as to do this himself; but one scripture came to their thoughts, which taught them to reconcile this action both with the meekness of the Lamb of God and with the majesty of the King of Israel; for David, speaking of the Messiah, takes notice of his zeal for God's house, as so great that it even ate him up, it made him forget himself, Ps 69:9. Observe, 1. The disciples came to understand the meaning of what Christ did, by remembering the scriptures: They remembered now that it was written. Note, The word of God and the works of God do mutually explain and illustrate each other. Dark scriptures are expounded by their accomplishment in providence, and difficult providences are made easy by comparing them with the scriptures. See of what great use it is to the disciples of Christ to be ready and mighty in the scriptures, and to have their memories well stored with scripture truths, by which they will be furnished for every good work, 2. The scripture they remembered was very apposite: The zeal of thine house hath eaten me up. David was in this a type of Christ that he was zealous for God's house, Ps 132:2-3. What he did for it was with all his might; see 1 Chron 29:2. The latter part of that verse (Ps 69:9) is applied to Christ (Rom 15:3), as the former part of it here. All the graces that were to be found among the Old Testament saints were eminently in Christ, and particularly this of zeal for the house of God, and in them, as they were patterns to us, so they were types of him. Observe, (1.) Jesus Christ was zealously affected to the house of God, his church: he loved it, and was always jealous for its honour and welfare. (2.) This zeal did even eat him up; it made him humble himself, and spend himself, and expose himself. My zeal has consumed me, Ps 119:139. Zeal for the house of God forbids us to consult our own credit, ease, and safety, when they come in competition with our duty and Christ's service, and sometimes carries on our souls in our duty so far and so fast that our bodies cannot keep pace with them, and makes us as deaf as our Master was to those who suggested, Spare thyself.
The grievances here redressed might seem but small, and such as should have been connived at; but such was Christ's zeal that he could not bear even those that sold and bought in the temple. Si ibi ebrios inveniret quid faceret Dominus! (saith St. Austin.) If he had found drunkards in the temple, how much more would he have been displeased!
2. Christ, having thus purged the temple, gave a sign to those who demanded it to prove his authority for so doing. Observe here,
(1.) Their demand of a sign: Then answered the Jews, that is the multitude of the people, with their leaders. Being Jews, they should rather have stood by him, and assisted him to vindicate the honour of their temple; but, instead of this, they objected against it. Note, Those who apply themselves in good earnest to the work of reformation must expect to meet with opposition. When they could object nothing against the thing itself, they questioned his authority to do it: "What sign showest thou unto us, to prove thyself authorized and commissioned to do these things?" It was indeed a good work to purge the temple; but what had he to do to undertake it, who was in no office there? They looked upon it as an act of jurisdiction, and that he must prove himself a prophet, yea, more than a prophet. But was not the thing itself sign enough? His ability to drive so many from their posts, without opposition, was a proof of his authority; he that was armed with such a divine power was surely armed with a divine commission. What ailed these buyers and sellers, that they fled, that they were driven back? Surely it was at the presence of the Lord (Ps 114:5,7), no less a presence.
(2.) Christ's answer to this demand, John 2:19. He did not immediately work a miracle to convince them, but gave them a sign in something to come, the truth of which must appear by the event, according to Deut 18:21-22.
Now, [1.] The sign that he gives them is his own death and resurrection. He refers them to that which would be, First, His last sign. If they would not be convinced by what they saw and heard, let them wait. Secondly, The great sign to prove him to be the Messiah; for concerning him it was foretold that he should be bruised (Isa 53:5), cut off (Dan 9:26), and yet that he should not see corruption, Ps 16:10. These things were fulfilled in the blessed Jesus, and therefore truly he was the Son of God, and had authority in the temple, his Father's house.
[2.] He foretels his death and resurrection, not in plain terms, as he often did to his disciples, but in figurative expressions; as afterwards, when he gave this for a sign, he called it the sign of the prophet Jonas, so here, Destroy this temple, and in three days I will raise it up. Thus he spoke in parables to those who were willingly ignorant, that
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they might not perceive, Matt 13:13-14. Those that will not see shall not see. Nay, this figurative speech used here proved such a stumblingblock to them that it was produced in evidence against him at his trial to prove him a blasphemer. Matt 26:60-61. Had they humbly asked him the meaning of what he said, he would have told them, and it had been a savour of life unto life to them, but they were resolved to cavil, and it proved a savour of death unto death. They that would not be convinced were hardened, and the manner of expressing this prediction occasioned the accomplishment of the prediction itself. First, He foretels his death by the Jews' malice, in these words, Destroy you this temple; that is, "You will destroy it, I know you will. I will permit you to destroy it." Note, Christ, even at the beginning of his ministry, had a clear foresight of all his sufferings at the end of it, and yet went on cheerfully in it. It is good, at setting out, to expect the worst. Secondly, He foretels his resurrection by his own power: In three days I will raise it up. There were others that were raised, but Christ raised himself, resumed his own life.
[3.] He chose to express this by destroying and re-edifying the temple, First, Because he was now to justify himself in purging the temple, which they had profaned; as if he had said, "You that defile one temple will destroy another; and I will prove my authority to purge what you have defiled by raising what you will destroy." The profaning of the temple is the destroying of it, and its reformation its resurrection. Secondly, Because the death of Christ was indeed the destruction of the Jewish temple, the procuring cause of it; and his resurrection was the raising up of another temple, the gospel church, Zech 6:12. The ruins of their place and nation (John 11:48) were the riches of the world. See Amos 9:11; Acts 15:16.
(3.) Their cavil at this answer: "Forty and six years was this temple in building, John 2:20. Temple work was always slow work, and canst thou make such quick work of it?" Now here, [1.] They show some knowledge; they could tell how long the temple was in building. Dr. Lightfoot computes that it was just forty-six years from the founding of Zerubbabel's temple, in the second year of Cyrus, to the complete settlement of the temple service, in the 32nd year of Artaxerxes; and the same from Herod's beginning to build this temple, in the 18th year of his reign, to this very time, when the Jews said that this as just forty-six years: w)|kodomh&qh—hath this temple been built. [2.] They show more ignorance, First, Of the meaning of Christ's words. Note, Men often run into gross mistakes by understanding that literally which the scripture speaks figuratively. What abundance of mischief has been done by interpreting, This is my body, after a corporal and carnal manner! Secondly,
Of the almighty power of Christ, as if he could do no more than another man. Had they known that this was he who built all things in six days they would not have made it such an absurdity that he should build a temple in three days.
(4.) A vindication of Christ's answer from their cavil. The difficulty is soon solved by explaining the terms: He spoke of the temple of his body, John 2:21. Though Christ had discovered a great respect for the temple, in purging it, yet he will have us know that the holiness of it, which he was so jealous for, was but typical, and leads us to the consideration of another temple of which that was but a shadow, the substance being Christ, Heb 9:9; Col 2:17. Some think that when he said, Destroy this temple, he pointed to his own body, or laid his hand upon it; however, it is certain that he spoke of the temple of his body. Note, The body of Christ is the true temple, of which that at Jerusalem was a type. [1.] Like the temple, it was built by immediate divine direction: "A body hast thou prepared me," 1 Chron 28:19. [2.] Like the temple, it was a holy house; it is called that holy thing. [3.] It was, like the temple, the habitation of God's glory; there the eternal Word dwelt, the true shechinah. He is Emmanuel—God with us. [4.] The temple was the place and medium of intercourse between God and Israel: there God revealed himself to them; there they presented themselves and their services to him. Thus by Christ God speaks to us, and we speak to him. Worshippers looked towards that house, 1 Kings 8:30,35. So we must worship God with an eye to Christ.
(5.) A reflection which the disciples made upon this, long after, inserted here, to illustrate the story (John 2:22): When he was risen from the dead, some years after, his disciples remembered that he had said this. We found them, John 2:17, remembering what had been written before of him, and here we find them remembering what they had heard from him. Note, The memories of Christ's disciples should be like the treasure of the good householder, furnished with things both new and old, Matt 13:52. Now observe,
[1.] When they remembered that saying: When he was risen from the dead. It seems, they did not at this time fully understand Christ's meaning, for they were as yet but babes in knowledge; but they laid up the saying in their hearts, and afterwards it became both intelligible and useful. Note, It is good to hear for the time to come, Isa 42:23. The juniors in years and profession should treasure up those truths of which at present they do not well understand either the meaning or the use, for they will be serviceable to them hereafter, when they come to greater proficiency. It was said of the scholars of Pythagoras that his precepts seemed to freeze in them till they were forty years old, and then they began to thaw; so this saying of Christ
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revived in the memories of his disciples when he was risen from the dead; and why the? First, Because then the Spirit was poured out to bring things to their remembrance which Christ had said to them, and to make them both easy and ready to them, John 14:26. That very day that Christ rose form the dead he opened their understandings, Luke 24:45. Secondly, Because then this saying of Christ was fulfilled. When the temple of his body had been destroyed and was raised again, and that upon the third day, then they remembered this among other words which Christ had said to this purport. Note, It contributes much to the understanding of the scripture to observe the fulfilling of the scripture. The event will expound the prophecy.
[2.] What use they made of it: They believed the scripture, and the word that Jesus had said; their belief of these was confirmed and received fresh support and vigour. They were slow of heart to believe (Luke 24:25), but they were sure. The scripture and the word of Christ are here put together, not because they concur and exactly agree together, but because they mutually illustrate and strengthen each other. When the disciples saw both what they had read in the Old Testament, and what they had heard from Christ's own mouth, fulfilled in his death and resurrection, they were the more confirmed in their belief of both.
We have here an account of the success, the poor success, of Christ's preaching and miracles at Jerusalem, while he kept the passover there. Observe,
I. That our Lord Jesus, when he was at Jerusalem at the passover, did preach and work miracles. People's believing on him implied that he preached; and it is expressly said, They saw the miracles he did. He was now in Jerusalem, the holy city, whence the word of the Lord was to go forth. His residence was mostly in Galilee, and therefore when he was in Jerusalem he was very busy. The time was holy time, the feast-day, time appointed for the service of God; at the passover the Levites taught the good knowledge of the Lord (2 Chron 30:22), and Christ took that opportunity of preaching, when the concourse of people was great, and thus he would own and honour the divine institution of the passover.
II. That hereby many were brought to believe in his name, to acknowledge him a
teacher come from God, as Nicodemus did (John 3:2), a great prophet; and, probably, some of those who looked for redemption in Jerusalem believed him to be the Messiah promised, so ready were they to welcome the first appearance of that bright and morning star.
III. That yet Jesus did not commit himself unto them (John 2:24): ou)k e0pi/steuen e9auto_n au)toi=j—He did not trust himself with them. It is the same word that is used for believing in him. So that to believe in Christ is to commit ourselves to him and to his guidance. Christ did not see cause to repose any confidence in these new converts at Jerusalem, where he had many enemies that sought to destroy him, either, 1. Because they were false, at least some of them, and would betray him if they had an opportunity, or were strongly tempted to do so. He had more disciples that he could trust among the Galileans than among the dwellers at Jerusalem. In dangerous times and places, it is wisdom to take heed in whom you confide; me/mnhso a)pistei=n—learn to distrust. Or, 2. Because they were weak, and I would hope that this was the worst of it; not that they were treacherous and designed him a mischief, but, (1.) They were timorous, and wanted zeal and courage, and might perhaps be frightened to do a wrong thing. In times of difficulty and danger, cowards are not fit to be trusted. Or, (2.) They were tumultuous, and wanted discretion and management. These in Jerusalem perhaps had their expectations of the temporal reign of the Messiah more raised than others, and, in that expectation, would be ready to give some bold strokes at the government if Christ would have committed himself to them and put himself at the head of them; but he would not, for his kingdom is not of this world. We should be shy of turbulent unquiet people, as our Master here was, though they profess to believe in Christ, as these did.
IV. That the reason why he did not commit himself to them was because he knew them (John 2:25), knew the wickedness of some and the weakness of others. The evangelist takes this occasion to assert Christ's omniscience. 1. He knew all men, not only their names and faces, as it is possible for us to know many, but their nature, dispositions, affections, designs, as we do not know any man, scarcely ourselves. He knows all men, for his powerful hand made them all, his piercing eye sees them all, sees into them. He knows his subtle enemies, and all their secret projects; his false friends, and their true characters; what they really are, whatever they pretend to be. He knows them that are truly his, knows their integrity, and knows their infirmity too. He knows their frame. 2. He needed not that any should testify of man. His knowledge was not by information from others, but by his own infallible intuition. It is the infelicity of earthly princes that they must see with other men's eyes, and hear with other men's ears,
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and take things as they are represented to them; but Christ goes purely upon his own knowledge. Angels are his messengers, but not his spies, for his own eyes run to and fro through the earth, 2 Chron 16:9. This may comfort us in reference to Satan's accusations, that Christ will not take men's characters from him. 3. He knew what was in man; in particular persons, in the nature and race of man. We know what is done by men; Christ knows what is in them, tries the heart and the reins. This is the prerogative of that essential eternal Word, Heb 4:12-13. We invade his prerogative if we presume to judge men's hearts. How fit is Christ to be the Saviour of men, very fit to be the physician, who has such a perfect knowledge of the patient's state and case, temper and distemper; knows what is in him! How fit also to be the Judge of all! For the judgment of him who knows all men, all in men, must needs be according to truth.
Now this is all the success of Christ's preaching and miracles at Jerusalem, in this journey. The Lord comes to his temple, and none come to him but a parcel of weak simple people, that he can neither have credit from nor put confidence in; yet he shall at length see of the travail of his soul.
JOHN 3
In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him, ver. 1-21. II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (ver. 22-36), in which he fairly and faithfully resigns all his honour and interest to him.
We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe,
I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were overruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would.
II. His solemn address to our Lord Jesus Christ, John 3:2. See here,
1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal 2:7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps 63:6, and Ps 119:148. Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ—Christian nights, much more instructive than the Noctes Atticæ—Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who
have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal 2:2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, John 7:50; John 19:39. The grace which is at first but a grain of mustard-seed may grow to be a great tree.
2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa 19:20. He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number (We know) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive
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man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat.
III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see John 3:11-12. Four things our Saviour here discourses of:—
1. Concerning the necessity and nature of regeneration or the new birth, John 3:3-8. Now we must consider this,
(1.) As pertinently answered to Nicodemus's address. Jesus answered, John 3:3. This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it.
(2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe,
[1.] What it is that is required: to be born again; that is, First, We must live a
new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born a!nwqen, which signifies both denuo—again, and desuper—from above. 1. We must be born anew; so the word is taken, Gal 4:9, and ab initio—from the beginning, Luke 1:3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, John 3:31; John 19:11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (John 1:13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly.
[2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory." Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be remodeled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, 1 Cor 2:14. Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful,—what God is, in whom alone we can be happy,—and what heaven is, to which the perfection of our happiness is reserved,—it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see 1 Cor 6:11-12.
This great truth of the necessity of regeneration being thus solemnly laid down,
a. It is objected against by Nicodemus (John 3:4): How can a man be born when he is old, old as I am: ge/rwn w!n—being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul
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than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges,—the place of it, the Holy Land, perhaps the holy city,—his parentage, such as that which Paul could have gloried in, Phil 3:5. And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. (b.) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us.
b. It is opened and further explained by our Lord Jesus, John 3:5-8. From the objection he takes occasion,
(a.) To repeat and confirm what he had said (John 3:5): "Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom 3:3-4.
(b.) To expound and clear what he had said concerning regeneration; for the explication of which he further shows,
[a.] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, John 3:5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (1 Pet 1:2) and renewing of the Holy Ghost, Titus 3:5. The
word he works by is his inspiration, and the heart to be wrought on he has access to.
[b.] The nature of this change, and what that is which is wrought; it is spirit, John 3:6. Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual.
[c.] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, John 3:6. Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen 6:3. The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul (Gen 2:7), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity,
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which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, John 3:7. 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law,—he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him,—he who is the great Physician of souls, knows their case, and what is necessary to their cure,—he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel." 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again.
[d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, John 3:5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Matt 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Titus 3:5. You are washed, 1 Cor 6:11. See Ezek 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, John 7:38-39; Isa 44:3. In the first creation, the fruits of heaven were born of water (Gen 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations
of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, John 3:8. The same word (pneu~ma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Acts 2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Ezek 37:9), and his sweet influences on the souls of saints to the north and south wind, Song 4:16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps 148:8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Cor 12:11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba—Father, then we hear the sound of the Spirit, we find he is at work, as Acts 9:11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1 Kings 22:24. See Eccles 11:5, and compare it with Ps 139:14.
2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is,
(1.) The objection which Nicodemus still made (John 3:9): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: "How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness
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to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ.
(2.) The reproof which Christ gave him for his dulness and ignorance: "Art thou a master in Israel, Dida&skaloj—a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic:—First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Ps 50:5,10; Ezek 18:31; Ezek 36:25-26?
(3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (John 3:11-13), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here,
[1.] That the truths Christ taught were very certain and what we may venture upon (John 3:11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as John 14:23: We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hearsay, but upon the clearest evidence, and
therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Prov 8:30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve!
[2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, John 3:12: "If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,—if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,—what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumblingblocks, what would abstract ideas be, and spiritual things painted proper?" Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Matt 11:17), but Wisdom is, and will be, justified of her children, notwithstanding.
[3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, John 3:13.
First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all
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the Old Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see John 1:18. Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Matt 11:27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Prov 30:4; Deut 30:12.
Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (John 3:12), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1 Cor 15:47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven (2 Chron 7:14), looking from heaven (Ps 80:14), speaking from heaven (Neh 9:13), sending from heaven, Ps 57:3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (Dan 7:13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old Testament
titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified (1 Cor 2:8), and God purchased the church with his own blood, Acts 20:28. So close is the union of the two natures in one person that there is a communication of properties. He doth not say o(j e2sti. God is the o( w@n tw~ ou)ranw~—he that is, and heaven is the habitation of his holiness.
3. Christ here discourses of the great design of his own coming into the world, and the happiness of those that believe in him, John 3:14-18. Here we have the very marrow and quintessence of the whole gospel, that faithful saying (1 Tim 1:15), that Jesus Christ came to seek and to save the children of men from death, and recover them to life. Now sinners are dead men upon a twofold account:—(1.) As one that is mortally wounded, or sick of an incurable disease, is said to be a dead man, for he is dying; and so Christ came to save us, by healing us, as the brazen serpent healed the Israelites, John 3:14-15. (2.) As one that is justly condemned to die for an unpardonable crime is a dead man, he is dead in law; and, in reference to this part of our danger, Christ came to save as a prince or judge, publishing an act of indemnity, or general pardon, under certain provisos; this saving here is opposed to condemning, John 3:16-18.
[1.] Jesus Christ came to save us by healing us, as the children of Israel that were stung with fiery serpents were cured and lived by looking up to the brazen serpent; we have the story of it, Num 21:6-9. It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe,
First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first (Gen 3:1), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Prov 23:30-32. God's wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath.
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Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ's feet shining like brass, Rev 1:15. It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Luke 24:26,46. No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, John 12:32-33. He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father's right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Rev 14:6. The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa 11:10. 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1 Cor 10:9), and yet they were healed by virtue derived from him. He whom we have offended is our peace.
Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites' looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Num 21:9. If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look,
and be saved (Isa 45:22), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor.
Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest.
[2.] Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law, John 3:16-17. Here is gospel indeed, good news, the best that ever came from heaven to earth. Here is much, here is all in a little, the word of reconciliation in miniature.
First, Here is God's love in giving his Son for the world (John 3:16), where we have three things:—1. The great gospel mystery revealed: God so loved the world that he gave his only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving him for us, in giving him to us; now know we that he loves us, when he has given his only-begotten Son for us, which expresses not only his dignity in himself, but his dearness to his Father; he was always his delight. (2.) In order to the redemption and salvation of man, it pleased God to give his only-begotten Son. He not only sent him into the world with full and ample power to negotiate a peace between heaven and earth, but he gave him, that is, he gave him up to suffer and die for us, as the great propitiation or expiatory sacrifice. It comes in here as a reason why he must be lifted up; for so it was determined and designed by the Father, who gave him for this purpose, and prepared him a body in order to it. His enemies could not have taken him if his Father had not given him. Though he was not yet crucified, yet in the determinate counsel of God he was given up, Acts 2:23. Nay, further, God has given him, that is, he has made an offer of him, to all, and given him to all true believers, to all the intents and purposes of the new covenant. He has given him to be our prophet, a witness to the people, the high priest of our profession, to be our peace, to be head of the church and head over all
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things to the church, to be to us all we need. (3.) Herein God has commended his love to the world: God so loved the world, so really, so richly. Now his creatures shall see that he loves them, and wishes them well. He so loved the world of fallen man as he did not love that of fallen angels; see Rom 5:8; 1 John 4:10. Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency. This was a time of love indeed, Ezek 16:6,8. The Jews vainly conceited that the Messiah should be sent only in love to their nation, and to advance them upon the ruins of their neighbours; but Christ tells them that he came in love to the whole world, Gentiles as well as Jews, 1 John 2:2. Though many of the world of mankind perish, yet God's giving his only-begotten Son was an instance of his love to the whole world, because through him there is a general offer of life and salvation made to all. It is love to the revolted rebellious province to issue out a proclamation of pardon and indemnity to all that will come in, plead it upon their knees, and return to their allegiance. So far God loved the apostate lapsed world that he sent his Son with this fair proposal, that whosoever believes in him, one or other, shall not perish. Salvation has been of the Jews, but now Christ is known as salvation to the ends of the earth, a common salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ (Whom God has thus given, given for us, given to us), to accept the gift, and answer the intention of the giver. We must yield an unfeigned assent and consent to the record God hath given in his word concerning his Son. God having given him to us to be our prophet, priest, and king, we must give up ourselves to be ruled, and taught, and saved by him. 3. Here is the great gospel benefit: That whosoever believes in Christ shall not perish. This he had said before, and here repeats it. It is the unspeakable happiness of all true believers, for which they are eternally indebted to Christ, (1.) That they are saved from the miseries of hell, delivered from going down to the pit; they shall not perish. God has taken away their sin, they shall not die; a pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the joys of heaven: they shall have everlasting life. The convicted traitor is not only pardoned, but preferred, and made a favourite, and treated as one whom the King of kings delights to honour. Out of prison he comes to reign, Eccles 4:14. If believers, then children; and, if children, then heirs.
Secondly, Here is God's design in sending hi Son into the world: it was that the world through him might be saved. He came into the world with salvation in his eye, with salvation in his hand. Therefore the aforementioned offer of live and salvation is sincere,
and shall be made good to all that by faith accept it (John 3:17): God sent his Son into the world, this guilty, rebellious, apostate world; sent him as his agent or ambassador, not as sometimes he had sent angels into the world as visitants, but as resident. Ever since man sinned, he has dreaded the approach and appearance of any special messenger from heaven, as being conscious of guilt and looking for judgment: We shall surely die, for we have seen God. If therefore the Son of God himself come, we are concerned to enquire on what errand he comes: Is it peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this scripture returns the answer, Peaceably. 1. He did not come to condemn the world. We had reason enough to expect that he should, for it is a guilty world; it is convicted, and what cause can be shown why judgment should not be given, and execution awarded, according to law? That one blood of which all nations of men are made (Acts 17:26) is not only tainted with an hereditary disease, like Gehazi's leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with whom God had war from generation to generation; and justly may such a world as this be condemned; and if God would have sent to condemn it he had angels at command, to pour out the vials of his wrath, a cherub with a flaming sword ready to do execution. If the Lord had been pleased to kill us, he would not have sent his Son amongst us. He came with full powers indeed to execute judgment (John 5:22,27), but did not begin with a judgment of condemnation, did not proceed upon the outlawry, nor take advantage against us for the breach of the covenant of innocency, but put us upon a new trial before a throne of grace. 2. He came that the world through him might be saved, that a door of salvation might be opened to the world, and whoever would might enter in by it. God was in Christ reconciling the world to himself, and so saving it. An act of indemnity is passed and published, through Christ a remedial law made, and the world of mankind dealt with, not according to the rigours of the first covenant, but according to the riches of the second; that the world through him might be saved, for it could never be saved but through him; there is not salvation in any other. This is good news to a convinced conscience, healing to broken bones and bleeding wounds, that Christ, our judge, came not to condemn, but to save.
[3.] From all this is inferred the happiness of true believers: He that believeth on him is not condemned, John 3:18. Though he has been a sinner, a great sinner, and stands convicted (habes confilentem reum—by his own confession), yet, upon his believing, process is stayed, judgment is arrested, and he is not condemned. This denotes more than a reprieve; he is not condemned, that is, he is
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acquitted; he stand upon his deliverance (as we say), and if he be not condemned he is discharged; ou) kri/netai—he is not judged, not dealt with in strict justice, according to the desert of his sins. He is accused, and he cannot plead not guilty to the indictment, but he can plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does, Who is he that condemns? It is Christ that died. He is afflicted, chastened of God, persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon him, but he is saved from the curse: condemned by the world, it may be, but not condemned with the world, Rom 8:1; 1 Cor 11:32.
4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, John 3:18-21.
(1.) Read here the doom of those that will not believe in Christ: they are condemned already. Observe, [1.] How great the sin of unbelievers is; it is aggravated from the dignity of the person they slight; they believe not in the name of the only-begotten Son of God, who is infinitely true, and deserves to be believed, infinitely good, and deserves to be embraced. God sent one to save us that was dearest to himself; and shall not he be dearest to us? Shall we not believe on his name who has a name above every name? [2.] How great the misery of unbelievers is: they are condemned already; which bespeaks, First, A certain condemnation. They are as sure to be condemned in the judgment of the great day as if they were condemned already. Secondly, A present condemnation. The curse has already taken hold of them; the wrath of God now fastens upon them. They are condemned already, for their own hearts condemn them. Thirdly, A condemnation grounded upon their former guilt: He is condemned already, for he lies open to the law for all his sins; the obligation of the law is in full force, power, and virtue, against him, because he is not by faith interested in the gospel defeasance; he is condemned already, because he has not believed. Unbelief may truly be called the great damning sin, because it leaves us under the guilt of all our other sins; it is a sin against the remedy, against our appeal.
(2.) Read also the doom of those that would not so much as know him, John 3:19. Many inquisitive people had knowledge of Christ and his doctrine and miracles, but they were prejudiced against him, and would not believe in him, while the generality were sottishly careless and stupid, and would not know him. And this is the condemnation, the sin that ruined them, that light is come into the world, and they loved darkness rather. Now here observe, [1.] That the gospel is light, and, when the gospel came, light came into the world, Light is self-evidencing, so
is the gospel; it proves its own divine origin. Light is discovering, and truly the light is sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place indeed the world would be without it. It is come into all the world (Col 1:6), and not confined to one corner of it, as the Old Testament light was. [2.] It is the unspeakable folly of the most of men that they loved darkness rather than light, rather than this light. The Jews loved the dark shadows of their law, and the instructions of their blind guides, rather than the doctrine of Christ. The Gentiles loved their superstitious services of an unknown God, whom they ignorantly worshipped, rather than the reasonable service which the gospel enjoins. Sinners that were wedded to their lusts loved their ignorance and mistakes, which supported them in their sins, rather than the truths of Christ, which would have parted them from their sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up by an affectation of forbidden ignorance. Wretched man is in love with his sickness, in love with his slavery, and will not be made free, will not be made whole. [3.] The true reason why men love darkness rather than light is because their deeds are evil. They love darkness because they think it is an excuse for their evil deeds, and they hate the light because it robs them of the good opinion they had of themselves, by showing them their sinfulness and misery. Their case is sad, and, because they are resolved that they will not mend it, they are resolved that they will not see it. [4.] Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and his gospel; they set God so much at defiance that they desire not the knowledge of his ways, Job 21:14. We must account in the judgment, not only for the knowledge we had, and used not, but for the knowledge we might have had, and would not; not only for the knowledge we sinned against, but for the knowledge we sinned away. For the further illustration of this he shows (John 3:20-21) that according as men's hearts and lives are good or bad, so they stand affected to the light Christ has brought into the world.
First, It is not strange if those that do evil, and resolve to persist in it, hate the light of Christ's gospel; for it is a common observation that every one that doeth evil hateth the light, John 3:20. Evildoers seek concealment, out of a sense of shame and fear of punishment; see Job 24:13, etc. Sinful works are works of darkness; sin from the first affected concealment, Job 31:33. The light shakes the wicked, Job 38:12-13. Thus the gospel is a terror to the wicked
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world: They come not to this light, but keep as far off it as they can, lest their deeds should be reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil deeds of sinners; to make them manifest (Eph 5:13), to show people their transgressions, to show that to be sin which was not thought to be so, and to show them the evil of their transgressions, that sin by the new commandment might appear exceeding sinful. The gospel has its convictions, to make way for its consolations. 2. It is for this reason that evildoers hate the light of the gospel. There were those who had done evil and were sorry for it, who bade this light welcome, as the publicans and harlots. But he that does evil, that does it and resolves to go on in it, hateth the light, cannot bear to be told of his faults. All that opposition which the gospel of Christ has met with in the world comes from the wicked heart, influenced by the wicked one. Christ is hated because sin is loved. 3. They who do not come to the light thereby evidence a secret hatred of the light. If they had not an antipathy to saving knowledge, they would not sit down so contentedly in damning ignorance.
Secondly, On the other hand, upright hearts, that approve themselves to God in their integrity, bid this light welcome (John 3:21): He that doeth truth cometh to the light. It seems, then, that though the gospel had many enemies it had some friends. It is a common observation that truth seeks no corners. Those who mean and act honestly dread not a scrutiny, but desire it rather. Now this is applicable to the gospel light; as it convinces and terrifies evildoers, so it confirms and comforts those that walk in their integrity. Observe here, 1. The character of a good man. (1.) He is one that doeth truth; that is, he acts truly and sincerely in all he does. Though sometimes he comes short of doing good, the good he would do, yet he doeth truth, he aims honestly; he has his infirmities, but holds fast his integrity; as Gaius, that did faithfully (3 John 5), as Paul (2 Cor 1:12), as Nathanael (John 1:47), as Asa, 1 Kings 15:14. (2.) He is one that cometh to the light. He is ready to receive and entertain divine revelation as far as it appears to him to be so, what uneasiness soever it may create him. He that doeth truth is willing to know the truth by himself, and to have his deeds made manifest. A good man is much employed in trying himself, and is desirous that God would try him, Ps 26:2. He is solicitous to know what the will of God is, and resolves to do it, though ever so contrary to his own will and interest. 2. Here is the character of a good work: it is wrought in God, in union with him by a covenanting faith, and in communion with him by devout affections. Our works are then good, and will bear the test, when the will of God is
the rule of them and the glory of God the end of them; when they are done in his strength, and for his sake, to him, and not to men; and if, by the light of the gospel, it be manifest to us that our works are thus wrought, then shall we have rejoicing, Gal 6:4; 2 Cor 1:12.
In these verses we have,
I. Christ's removal into the land of Judea (John 3:22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwellingplace, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Ps 19:6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountainhead of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Josh 3:3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, die/tribe—He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Song 7:11-12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, John 2:24. John began to baptize in the land of Judea (Matt 3:1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, John 4:2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men.
II. John's continuance in his work, as long
as his opportunities lasted, John 3:23-24. Here we are told,
1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves outshone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.
2. That he baptized in Aenon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, h#data polla_—many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.
3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus,
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and were baptized by him, and, as their baptism was one, so were their hearts.
4. It is noted (John 3:24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Matt 6:12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, John 9:4.
III. A contest between John's disciples and the Jews about purifying, John 3:25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium—superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (John 3:26): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] "Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a Baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of
gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together.
IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, John 3:26. They, being nonplussed by the forementioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, "Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbit; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: "He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, John 5:36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: "All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of
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the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phil 1:18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.
V. Here is John's answer to this complaint which his disciples made, John 3:27, etc. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.
1. John here abases himself in comparison with Christ, John 3:27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1 Cor 3:5.
(1.) John acquiesces in the divine disposal, and satisfies himself with that (John 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (James 1:17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb 5:4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (John 3:34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Matt 20:15. [2.] Why we should not be discontented, though we be inferior to
others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a Baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.
(2.) John appeals to the testimony he had formerly given concerning Christ (John 3:28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (John 3:26): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour
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paid them, Si populus vult decipi, decipiatur—If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.
(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (John 3:29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?" Christ was prophesied of in the Old Testament as a bridegroom, Ps 45. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (2 Cor 13:3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (Song 3:11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.
(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished
(John 3:30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: "He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.
2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.
(1.) He instructs them concerning the dignity of Christ's person (John 3:31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that
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is of the earth, is earthly, o( w@n e0k th~j gh~j, e0k th~j gh~j e0sti—He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job 33:6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.
(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,
[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2 Cor 3:5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.
[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,
First, As infallibly sure and certain, and to be entertained accordingly (John 3:32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, "Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite
concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (2 Cor 12:4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Acts 18:5.
From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (John 3:26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (John 3:33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev 22:20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev 12:17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luke 1:70, etc. Acts 13:32-33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour
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God's faithfulness. Whom we give credit to we give honour to.
Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (John 3:34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (John 3:2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1 Cor 2:10-11. The Old Testament prophets had the Spirit, and in different degrees, 2 Kings 2:9-10. But, whereas God gave them the Spirit by measure (1 Cor 12:4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God." So Dr. Whitby.
(3.) Concerning the power and authority he is invested with, which gives him the preeminence above all others, and a more excellent name than they.
[1.] He is the beloved Son of the Father (John 3:35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Prov 8:30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.
[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Matt 28:18. All the works of creation being put under his feet, all the
affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.
[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the preeminence above all others: He that believeth on the Son, hath life, John 3:36. We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mark 16:16. Here is,
First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and
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delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.
JOHN 4
It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea, ver. 1-3. II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria, ver. 4-6. 2. His discourse with the Samaritan woman at a well, ver. 7-26. 3. The notice which the woman gave of him to the city, ver. 27-30. 4. Christ's talk with his disciples in the meantime, ver. 31-38. 5. The good effect of this among the Samaritans, ver. 39-42. III. We find him residing for some time in Galilee (ver. 43-46), and his curing a nobleman's son there, that was at death's door, ver. 46-54.
We read of Christ's coming into Judea (John 3:22), after he had kept the feast at Jerusalem; and now he left Judea four months before harvest, as is said here (John 3:35); so that it is computed that he staid in Judea about six months, to build upon the foundation John had laid there. We have no particular account of his sermons and miracles there, only in general, John 4:1.
I. That he made disciples; he prevailed with many to embrace his doctrine, and to follow him as a teacher come from God. His ministry was successful, notwithstanding the opposition it met with (Ps 110:2-3); maqhta_j poiei=—it signifies the same with maqhteu&w—to disciples. Compare Gen 12:5. The souls which they had gotten, which they had made (so the word is), which they had made proselytes. Note, It is Christ's prerogative to make disciples, first to bring them to his foot, and then to form and fashion them to his will. Fit, non nascitur, Christianus—The Christian is made such, not born such. Tertullian.
II. That he baptized those whom he made disciples, admitted them by washing them with water; not himself, but by the ministry of his disciples, John 4:2. 1. Because he would put a difference between his baptism and that of John, who baptized all himself; for he baptized as a servant, Christ as a master. 2. He would apply himself more to preaching work, which was the more excellent, 1 Cor 1:17. 3. He would put honour upon his disciples, by empowering and employing them to do it; and so train them up to further services. 4. If he had baptized some himself, they would have been apt to value themselves upon that, and despise others, which he would prevent, as Paul, 1 Cor 1:13-14. 5. He would reserve himself for the honour of baptizing with the Holy Ghost, Acts 1:5. 6. He would teach us that the efficacy of the sacraments depends not on any virtue in the hand that administers them, as also that what is done by his ministers, according to his direction, he owns as done by himself.
III. That he made and baptized more disciples than John; not only more than John did at this time, but more than he had done at any time. Christ's converse was more winning than John's. His miracles were convincing, and the cures he wrought gratis very inviting.
IV. That the Pharisees were informed of this; they heard what multitudes he baptized, for they had, from his first appearing, a jealous eye upon him, and wanted not spies to give them notice concerning him. Observe, 1. When the Pharisees thought they had got rid of John (for he was by this time imprisoned), and were pleasing themselves with that, Jesus appears, who was a greater vexation to them than ever John had been. The witnesses will rise again. 2. That which grieved them was that Christ made so many disciples. The success of the gospel exasperates its enemies, and it is a good sign that it is getting ground when the powers of darkness are enraged against it.
V. That our Lord Jesus knew very well what informations were given in against him to the Pharisees. It is probable the informers were willing to have their names concealed, and the Pharisees loth to have their designs known; but none can dig so keep as to hide their counsels from the Lord (Isa 29:15),
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and Christ is here called the Lord. He knew what was told the Pharisees, and how much, it is likely, it exceeded the truth; for it is not likely that Jesus had yet baptized more than John; but so the thing was represented, to make him appear the more formidable; see 2 Kings 6:12.
VI. That hereupon our Lord Jesus left Judea and departed again to go to Galilee.
1. He left Judea, because he was likely to be persecuted there even to the death; such was the rage of the Pharisees against him, and such their impious policy to devour the man-child in his infancy. To escape their designs, Christ quitted the country, and went where what he did would be less provoking than just under their eye. For, (1.) His hour was not yet come (John 7:30), the time fixed in the counsels of God, and the Old Testament prophecies, for Messiah's being cut off. He had not finished his testimony, and therefore would not surrender or expose himself. (2.) The disciples he had gathered in Judea were not able to bear hardships, and therefore he would not expose them. (3.) Hereby he gave an example to his own rule: When they persecute you in one city, flee to another. We are not called to suffer, while we may avoid it without sin; and therefore, though we may not, for our own preservation, change our religion, yet we may change our place. Christ secured himself, not by a miracle, but in a way common to men, for the direction and encouragement of his suffering people.
2. He departed into Galilee, because he had work to do there, and many friends and fewer enemies. He went to Galilee now, (1.) Because John's ministry had now made way for him there; for Galilee, which was under Herod's jurisdiction, was the last scene of John's baptism. (2.) Because John's imprisonment had now made room for him there. That light being now put under a bushel, the minds of people would not be divided between him and Christ. Thus both the liberties and restraints of good ministers are for the furtherance of the gospel, Phil 1:12. But to what purpose does he go into Galilee for safety? Herod, the persecutor of John, will never be the protector of Jesus. Chemnitius here notes, Pii in hâc vitâ quos fugiant habent; ad quos vero fugiant ut in tuto sint non habent, nisi ad te, Deus, qui solus regugium nostrum es—The pious have those, in this life, to whom they can fly; but they have none to fly to, who can afford them refuge, except thee, O God.
We have here an account of the good Christ did in Samaria, when he passed through that country in his way to Galilee. The Samaritans, both in blood and religion, were mongrel Jews, the posterity of those colonies which the king of Assyria planted there after the captivity of the ten tribes, with whom the poor of the land that were left behind, and many other Jews afterwards, incorporated themselves. They worshipped the God of Israel only, to whom they erected a temple on mount Gerizim, in competition with that at Jerusalem. There was great enmity between them and the Jews; the Samaritans would not admit Christ, when they saw he was going to Jerusalem (Luke 9:53); the Jews thought they could not give him a worse name than to say, He is a Samaritan. When the Jews were in prosperity, the Samaritans claimed kindred to them (Ezra 4:2), but, when the Jews were in distress, they were Medes and Persians; see Joseph. Antiquities, 11.340-341; 12.257. Now observe,
I. Christ's coming into Samaria. He charged his disciples not to enter into any city of the Samaritans (Matt 10:5), that is, not to preach the gospel, or work miracles; nor did he here preach publicly, or work any miracle, his eye being to the lost sheep of the house of Israel. What kindness he here did them was accidental; it was only a crumb of the children's bread that casually fell from the master's table.
1. His road from Judea to Galilee lay through the country of Samaria (John 4:4): He must needs go through Samaria. There was no other way, unless he would have fetched a compass on the other side Jordan, a great way about. The wicked and profane are at present so intermixed with God's Israel that, unless we will go out of the world, we cannot avoid going through the company of such, 1 Cor 5:10. We have therefore need of the armour or righteousness on the right hand and on the left, that we may neither give provocation to them nor contract pollution by them. We should not go into places of temptation but when we needs must; and then we should not reside in them, but hasten through them. Some think that Christ must needs go through Samaria because of the good work he had to do there; a poor woman to be converted, a lost sheep to be sought and saved. This was work his heart was upon, the therefore he must needs go this
way. It was happy for Samaria that it lay in Christ's way, which gave him an opportunity of calling on them. When I passed by thee, I said unto thee, Live, Ezek 16:6.
2. His baiting place happened to be at a city of Samaria. Now observe,
(1.) The place described. It was called Sychar; probably the same with Sichem, or Shechem, a place which we read much of in the Old Testament. Thus are the names of places commonly corrupted by tract of time. Shechem yielded the first proselyte that ever came into the church of Israel (Gen 34:24), and now it is the first place where the gospel is preached out of the commonwealth of Israel; so Dr. Lightfoot observes; as also that the valley of Achor, which was given for a door of hope, hope to the poor Gentiles, ran along by this city, Hos 2:15. Abimelech was made king here; it was Jeroboam's royal seat; but the evangelist, when he would give us the antiquities of the place, takes notice of Jacob's interest there, which was more its honour than its crowned heads. [1.] Here lay Jacob's ground, the parcel of ground which Jacob gave to his son Joseph, whose bones were buried in it, Gen 48:22; Josh 24:32. Probably this is mentioned to intimate that Christ, when he reposed himself hard by here, took occasion from the ground which Jacob gave Joseph to meditate on the good report which the elders by faith obtained. Jerome chose to live in the land of Canaan, that the sight of the places might affect him the more with scripture stories. [2.] Here was Jacob's well which he digged, or at least used, for himself and his family. We find no mention of this well in the Old Testament; but the tradition was that it was Jacob's well.
(2.) The posture of our Lord Jesus at this place: Being wearied with his journey, he sat thus on the well. We have here our Lord Jesus,
[1.] Labouring under the common fatigue of travellers. He was wearied with his journey. Though it was yet but the sixth hour, and he had performed but half his day's journey, yet he was weary; or, because it was the sixth hour, the time of the heat of the day, therefore he was weary. Here we see, First, That he was a true man, and subject to the common infirmities of the human nature. Toil came in with sin (Gen 3:19), and therefore Christ, having made himself a curse for us, submitted to it. Secondly, That he was a poor man, else he might have travelled on horseback or in a chariot. To this instance of meanness and mortification he humbled himself for us, that he went all his journeys on foot. When servants were on horses, princes walked as servants on the earth, Eccles 10:7. When we are carried easily, let us think on the weariness of our Master. Thirdly, It should seem that he was but a tender man, and not of a robust constitution; it should seem, his disciples were not tired,
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for they went into the town without any difficulty, when their Master sat down, and could not go a step further. Bodies of the finest mould are most sensible of fatigue, and can worst bear it.
[2.] We have him here betaking himself to the common relief of travellers; Being wearied, he sat thus on the well. First, He sat on the well, an uneasy place, cold and hard; he had no couch, no easy chair to repose himself in, but took to that which was next hand, to teach us not to be nice and curious in the conveniences of this life, but content with mean things. Secondly, He sat thus, in an uneasy posture; sat carelessly—incuriose et neglectim; or he sat so as people that are wearied with travelling are accustomed to sit.
II. His discourse with a Samaritan woman, which is here recorded at large, while Christ's dispute with the doctors, and his discourse with Moses and Elias on the mount, are buried in silence. This discourse is reducible to four heads:—
1. They discourse concerning the water, John 4:7-15.
(1.) Notice is taken of the circumstances that gave occasion to this discourse.
[1.] There comes a woman of Samaria to draw water. This intimates her poverty, she had no servant to be a drawer of water; and her industry, she would do it herself. See here, First, How God owns and approves of honest humble diligence in our places. Christ was made known to the shepherds when they were keeping their flock. Secondly, How the divine Providence brings about glorious purposes by events which seem to us fortuitous and accidental. This woman's meeting with Christ at the well may remind us of the stories of Rebekah, Rachel, and Jethro's daughter, who all met with husbands, good husbands, no worse than Isaac, Jacob, and Moses, when they came to the wells for water. Thirdly, How the preventing grace of God sometimes brings people unexpectedly under the means of conversion and salvation. He is found of them that sought him not.
[2.] His disciples were gone away into the city to buy meat. Hence learn a lesson, First, Of justice and honesty. The meat Christ ate, he bought and paid for, as Paul, 2 Thess 3:8. Secondly, Of daily dependence upon Providence: Take no thought for the morrow. Christ did not go into the city to eat, but sent his disciples to fetch his meat thither; not because he scrupled eating in a Samaritan city, but, 1. Because he had a good work to do at that well, which might be done while they were catering. It is wisdom to fill up our vacant minutes with that which is good, that the fragments of time may not be lost. Peter, while his dinner was getting ready, fell into a trance, Acts 10:10. 2. Because it was more private and retired, more cheap and homely, to have his dinner
brought him hither, than to go into the town for it. Perhaps his purse was low, and he would teach us good husbandry, to spend according to what we have and not go beyond it. At least, he would teach us not to affect great things. Christ could eat his dinner as well upon a draw well as in the best inn in the town. Let us comport with our circumstances. Now this gave Christ an opportunity of discoursing with this woman about spiritual concerns, and he improved it; he often preached to multitudes that crowded after him for instruction, yet here he condescends to teach a single person, a woman, a poor woman, a stranger, a Samaritan, to teach his ministers to do likewise, as those that know what a glorious achievement it is to help to save, though but one soul, from death.
(2.) Let us observe the particulars of this discourse.
[1.] Jesus begins with a modest request for a draught of water: Give me to drink. He that for our sakes became poor here becomes a beggar, that those who are in want, and cannot dig, may not be ashamed to beg. Christ asked for it, not only because he needed it, and needed her help to come at it, but because he would draw on further discourse with her, and teach us to be willing to be beholden to the meanest when there is occasion. Christ is still begging in his poor members, and a cup of cold water, like this here, given to them in his name, shall not lose its reward.
[2.] The woman, though she does not deny his request, yet quarrels with him because he did not carry on the humour of his own nation (John 4:9): How is it? Observe, First, What a mortal feud there was between the Jews and the Samaritans: The Jews have no dealings with the Samaritans. The Samaritans were the adversaries of Judah (Ezra 4:1), were upon all occasions mischievous to them. The Jews were extremely malicious against the Samaritans, "looked upon them as having no part in the resurrection, excommunicated and cursed them by the sacred name of God, by the glorious writing of the tables, and by the curse of the upper and lower house of judgment, with this law, That no Israelite eat of any thing that is a Samaritan's, for it is as if he should eat swine's flesh." So Dr. Lightfoot, out of Rabbi Tanchum. Note, Quarrels about religion are usually the most implacable of all quarrels. Men were made to have dealing one with another; but if men, because one worships at one temple and another at another, will deny the offices of humanity, and charity, and common civility, will be morose and unnatural, scornful and censorious, and this under colour of zeal for religion, they plainly show that however their religion may be true they are not truly religious; but, pretending to stickle for religion, subvert the design of it. Secondly, How ready the woman was to upbraid Christ with the
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haughtiness and ill nature of the Jewish nation: How is it that thou, being a Jew, askest drink of me? By his dress or dialect, or both, she knew him to be a Jew, and thinks it strange that he runs not to the same excess of riot against the Samaritans with other Jews. Note, Moderate men of all sides are, like Joshua and his fellows (Zech 3:8), men wondered at. Two things this woman wonders at, 1. That he should ask this kindness; for it was the pride of the Jews that they would endure any hardship rather than be beholden to a Samaritan. It was part of Christ's humiliation that he was born of the Jewish nation, which was now not only in an ill state, subject to the Romans, but in an ill name among the nations. With what disdain did Pilate ask, Am I a Jew? Thus he made himself not only of no reputation, but of ill reputation; but herein he has set us an example of swimming against the stream of common corruptions. We must, like our master, put on goodness and kindness, though it should be ever so much the genius of our country, or the humour of our party, to be morose and ill-natured. This woman expected that Christ should be as other Jews were; but it is unjust to charge upon every individual person even the common faults of the community: no rule but has some exceptions. 2. She wonders that he should expect to receive this kindness from her that was a Samaritan: "You Jews could deny it to one of our nation, and why should we grant it to one of yours?" Thus quarrels are propagated endlessly by revenge and retaliation.
[3.] Christ takes this occasion to instruct her in divine things: If thou knewest the gift of God, thou wouldst have asked, John 4:10. Observe,
First, He waives her objection of the feud between the Jews and Samaritans, and takes no notice of it. Some differences are best healed by being slighted, and by avoiding all occasions of entering into dispute about them. Christ will convert this woman, not by showing her that the Samaritan worship was schismatical (though really it was so), but by showing her her own ignorance and immoralities, and her need of a Saviour.
Secondly, He fills her with an apprehension that she had now an opportunity (a fairer opportunity than she was aware of) of gaining that which would be of unspeakable advantage to her. She had not the helps that the Jews had to discern the signs of the times, and therefore Christ tells her expressly that she had now a season of grace; this was the day of her visitation.
a. He hints to her what she should know, but was ignorant of: If thou knewest the gift of God, that is, as the next words explain it, who it is that saith, Give me to drink. If thou knewest who I am. She saw him to be a Jew, a poor weary traveller; but he would have her know something more concerning him that did yet appear. Note, (a.) Jesus Christ
is the gift of God, the richest token of God's love to us, and the richest treasure of all good for us; a gift, not a debt which we could demand from God; not a loan, which he will demand from us again, but a gift, a free gift, John 3:16. (b.) It is an unspeakable privilege to have this gift of God proposed and offered to us; to have an opportunity of embracing it: "He who is the gift of God is now set before thee, and addresses himself to thee; it is he that saith, Give me to drink; this gift comes a begging to thee." (c.) Though Christ is set before us, and sues to us in and by his gospel, yet there are multitudes that know him not. They know not who it is that speaks to them in the gospel, that saith, Give me to drink; they perceive not that it is the Lord that calls them.
b. He hopes concerning her, what she would have done if she had known him; to be sure she would not have given him such a rude and uncivil answer; nay, she would have been so far from affronting him that she would have made her addresses to him: Thou wouldest have asked. Note, (a.) Those that would have any benefit by Christ must ask for it, must be earnest in prayer to God for it. (b.) Those that have a right knowledge of Christ will seek to him, and if we do not seek unto him it is a sign that we do not know him, Ps 9:10. (c.) Christ knows what they that want the means of knowledge would have done if they had had them, Matt 11:21.
c. He assures her what he would have done for her if she had applied to him: "He would have given thee (and not have upbraided thee as thou doest me) living water." By this living water is meant the Spirit, who is not like the water in the bottom of the well, for some of which he asked, but like living or running water, which was much more valuable. Note, (a.) The Spirit of grace is as living water; see John 7:38. Under this similitude the blessings of the Messiah had been promised in the Old Testament, Isa 12:3; Isa 35:7; Isa 44:3; Isa 55:1; Zech 14:8. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature and necessity. (b.) Jesus Christ can and will give the Holy Spirit to them that ask him; for he received that he might give.
[4.] The woman objects against and cavils at the gracious intimation which Christ gave her (John 4:11-12): Thou hast nothing to draw with; and besides, Art thou greater than our father Jacob? What he spoke figuratively, she took literally; Nicodemus did so too. See what confused notions they have of spiritual things who are wholly taken up with the things that are sensible. Some respect she pays to this person, in calling him Sir, or Lord; but little respect to what he said, which she does but banter.
First, She does not think him capable of furnishing her with any water, no, not this in the well that is just at hand: Thou has nothing to draw with, and the well is deep. This
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she said, not knowing the power of Christ, for he who causeth the vapours to ascend from the ends of the earth needs nothing to draw. But there are those who will trust Christ no further than they can see him, and will not believe his promise, unless the means of the performance of it be visible; as if he were tied to our methods, and could not draw water without our buckets. She asks scornfully, "Whence hast thou this living water? I see not whence thou canst have it." Note, The springs of that living water which Christ has for those that come to him are secret and undiscovered. The fountain of life is hid with Christ. Christ has enough for us, though we see not whence he has it.
Secondly, She does not think it possible that he should furnish her with any better water than this which she could come at, but he could not: Art thou greater than our father Jacob, who gave us the well?
a. We will suppose the tradition true, that Jacob himself, and his children, and cattle, did drink of this well. And we may observe from it, (a.) The power and providence of God, in the continuance of the fountains of water from generation to generation, by the constant circulation of the rivers, like the blood in the body (Eccles 1:7), to which circulation perhaps the flux and reflux of the sea, like the pulses of the heart, contribute. (b.) The plainness of the patriarch Jacob; his drink was water, and he and his children drank of the same well with his cattle.
b. Yet, allowing that to be true, she was out in several things; as, (a.) In calling Jacob father. What authority had the Samaritans to reckon themselves of the seed of Jacob? They were descended from that mixed multitude which the king of Assyria had placed in the cities of Samaria; what have they to do then with Jacob? Because they were the invaders of Israel's rights, and the unjust possessors of Israel's lands, were they therefore the inheritors of Israel's blood and honour? How absurd were those pretensions! (b.) She is out in claiming this well as Jacob's gift, whereas he did no more give it than Moses gave the manna, John 6:32. But thus we are apt to call the messengers of God's gifts the donors of them, and to look so much at the hands they pass through as to forget the hand they come from. Jacob gave it to his sons, not to them. Yet thus the church's enemies not only usurp, but monopolize, the church's privileges. (c.) She was out in speaking of Christ as not worthy to be compared with our father Jacob. An over-fond veneration for antiquity makes God's graces, in the good people of our own day, to be slighted.
[5.] Christ answers this cavil, and makes it out that the living water he had to give was far better than that of Jacob's well, John 4:13-14. Though she spoke perversely, Christ did not cast her off, but instructed and encouraged her. He shows her,
First, That the water of Jacob's well yielded but a transient satisfaction and supply: "Whoso drinketh of this water shall thirst again. It is no better than other water; it will quench the present thirst, but the thirst will return, and in a few hours a man will have as much need, and as much desire, of water as ever he had." This intimates, 1. The infirmities of our bodies in this present state; they are still necessitous, and ever craving. Life is a fire, a lamp, which will soon go out, without continual supplies of fuel and oil. The natural heat preys upon itself. 2. The imperfections of all our comforts in this world; they are not lasting, nor our satisfaction in them remaining. Whatever waters of comfort we drink of, we shall thirst again. Yesterday's meat and drink will not do today's work.
Secondly, That the living waters he would give should yield a lasting satisfaction and bliss, John 4:14. Christ's gifts appear most valuable when they come to be compared with the things of this world; for there will appear no comparison between them. Whoever partakes of the Spirit of grace, and the comforts of the everlasting gospel,
a. He shall never thirst, he shall never want that which will abundantly satisfy his soul's desires; they are longing, but not languishing. A desiring thirst he has, nothing more than God, still more and more of God; but not a despairing thirst.
b. Therefore he shall never thirst, because this water that Christ gives shall be in him a well of water. He can never be reduced to extremity that has in himself a fountain of supply and satisfaction. (a.) Ever ready, for it shall be in him. The principle of grace planted in him is the spring of his comfort; see John 7:38. A good man is satisfied from himself, for Christ dwells in his heart. The anointing abides in him; he needs not sneak to the world for comfort; the work and the witness of the Spirit in the heart furnish him with a firm foundation of hope and an overflowing fountain of joy. (b.) Never failing, for it shall be in him a well of water. He that has at hand only a bucket of water needs not thirst as long as this lasts, but it will soon be exhausted; but believers have in them a well of water, overflowing, ever flowing. The principles and affections which Christ's holy religion forms in the souls of those that are brought under the power of it are this well of water. [a.] It is springing up, ever in motion, which bespeaks the actings of grace strong and vigorous. If good truths stagnate in our souls, like standing water, they do not answer the end of our receiving them. If there be a good treasure in the heart, we must thence bring forth good things. [b.] It is springing up unto everlasting life; which intimates, First, The aims of gracious actings. A sanctified soul has its eye upon heaven, means this, designs this, does all for this, will take up with nothing short of this. Spiritual
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life springs up towards its own perfection in eternal life. Secondly, The constancy of those actings; it will continue springing up till it come to perfection. Thirdly, The crown of them, eternal life at last. The living water rises from heaven, and therefore rises towards heaven; see Eccles 1:7. And now is not this water better than that of Jacob's well?
[6.] The woman (whether in jest or earnest is hard to say) begs of him to give her some of this water (John 4:15): Give me this water, that I thirst not. First, Some think that she speaks tauntingly, and ridicules what Christ had said as mere stuff; and, in derision of it, not desires, but challenges him to give her some of this water: "A rare invention; it will save me a great deal of pains if I never come hither to draw." But, Secondly, Others think that it was a well-meant but weak and ignorant desire. She apprehended that he meant something very good and useful, and therefore saith Amen, at a venture. Whatever it be, let me have it; who will show me any good? Ease, or saving of labour, is a valuable good to poor labouring people. Note, 1. Even those that are weak and ignorant may yet have some faint and fluctuating desires towards Christ and his gifts, and some good wishes of grace and glory. 2. Carnal hearts, in their best wishes, look no higher than carnal ends. "Give it to me," saith she, "not that I may have everlasting life" (which Christ proposed), "but that I come not hither to draw."
2. The next subject of discourse with this woman in concerning her husband, John 4:16-18. It was not to let fall the discourse of the water of life that Christ started this, as many who will bring in any impertinence in conversation that they may drop a serious subject; but it was with a gracious design that Christ mentioned it. What he had said concerning his grace and eternal life he found had made little impression upon her, because she had not been convinced of sin: therefore, waiving the discourse about the living water, he sets himself to awaken her conscience, to open the wound of guilt, and then she would more easily apprehend the remedy by grace. And this is the method of dealing with souls; they must first be made weary and heavy-laden under the burden of sin, and then brought to Christ for rest; first pricked to the heart, and then healed. This is the course of spiritual physic; and if we proceed not in this order we begin at the wrong end.
Observe, (1.) How discreetly and decently Christ introduces this discourse (John 4:16): Go, call thy husband, and come hither. Now, [1.] The order Christ gave her had a very good colour: "Call thy husband, that he may teach thee, and help thee to understand these things, which thou art so ignorant of" The wives that will learn must ask their husbands (1 Cor 14:35), who must dwell with them as men of knowledge, 1 Pet 3:7. "Call thy husband,
that he may learn with thee; that then you may be heirs together of the grace of life. Call thy husband, that he may be witness to what passes between us." Christ would thus teach us to provide things honest in the sight of all men, and to study that which is of good report. [2.] As it had a good colour, so it had a good design; for hence he would take occasion to call her sin to remembrance. There is need of art and prudence in giving reproofs; to fetch a compass, as the woman of Tekoa, 2 Sam 14:20.
(2.) How industriously the woman seeks to evade the conviction, and yet insensibly convicts herself, and, ere she is aware, owns her fault; she said, I have no husband. Her saying this intimated no more than that she did not care to have her husband spoken of, nor that matter mentioned any more. She would not have her husband come thither, lest, in further discourse, the truth of the matter should come out, to her shame; and therefore, "Pray go on to talk of something else, I have no husband;" she would be thought a maid or a widow, whereas, though she had no husband, she was neither. The carnal mind is very ingenious to shift off convictions, and to keep them from fastening, careful to cover the sin.
(3.) How closely our Lord Jesus brings home the conviction to her conscience. It is probable that he said more than is here recorded, for she thought that he told her all that ever she did (John 4:29), but that which is here recorded is concerning her husbands. Here is, [1.] A surprising narrative of her past conversation: Thou has had five husbands. Doubtless, it was not her affliction (the burying of so many husbands), but her sin, that Christ intended to upbraid her with; either she had eloped (as the law speaks), had run away from her husbands, and married others, or by her undutiful, unclean, disloyal conduct, had provoked them to divorce her, or by indirect means had, contrary to law, divorced them. Those who make light of such scandalous practices as these, as no more than nine days' wonder, and as if the guilt were over as soon as the talk is over, should remember that Christ keeps account of all. [2.] A severe reproof of her present state of life: He whom thou now hast is not thy husband. Either she was never married to him at all, or he had some other wife, or, which is most probable, her former husband or husbands were living: so that, in short, she lived in adultery. Yet observe how mildly Christ tells her of it; he doth not call her strumpet, but tells her, He with whom thou livest is not thy husband: and then leaves it to her own conscience to say the rest. Note, Reproofs are ordinarily most profitable when they are least provoking. [3.] Yet in this he puts a better construction than it would well bear upon what she said by way of shuffle and evasion: Thou has well said I have no husband; and again, In that saidst thou truly.
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What she intended as a denial of the fact (that she had none with whom she lived as a husband) he favourably interpreted, or at least turned upon her, as a confession of the fault. Note, Those who would win souls should make the best of them, whereby they may hope to work upon their good-nature; for, if they make the worst of them, they certainly exasperate their ill-nature.
3. The next subject of discourse with this woman is concerning the place of worship, John 4:19-24. Observe,
(1.) A case of conscience proposed to Christ by the woman, concerning the place of worship, John 4:19-20.
[1.] The inducement she had to put this case: Sir, I perceive that thou art a prophet. She does not deny the truth of what he had charged her with, but by her silence owns the justice of the reproof; nor is she put into a passion by it, as many are when they are touched in a sore place, does not impute his censure to the general disgust the Jews had to the Samaritans, but (which is a rare thing) can bear to be told of a fault. But this is not all; she goes further: First, She speaks respectfully to him, calls him Sir. Thus should we honour those that deal faithfully with us. This was the effect of Christ's meekness in reproving her; he gave her no ill language, and then she gave him none. Secondly, She acknowledges him to be a prophet, one that had a correspondence with Heaven. Note, The power of the word of Christ in searching the heart, and convincing the conscience of secret sins, is a great proof of its divine authority, 1 Cor 14:24-25. Thirdly, She desires some further instruction from him. Many that are not angry at their reprovers, nor fly in their faces, yet are afraid of them and keep out of their way; but this woman was willing to have some more discourse with him that told her of her faults.
[2.] The case itself that she propounded concerning the place of religious worship in public. Some think that she started this to shift off further discourse concerning her sin. Controversies in religion often prove great prejudices to serious godliness; but, it should seem, she proposed it with a good design; she knew she must worship God, and desired to do it aright; and therefore, meeting with a prophet, begs his direction. Note, It is our wisdom to improve all opportunities of getting knowledge in the things of God. When we are in company with those that are fit to teach, let us be forward to learn, and have a good question ready to put to those who are able to give a good answer. It was agreed between the Jews and the Samaritans that God is to be worshipped (even those who were such fools as to worship false gods were not such brutes as to worship none), and that religious worship is an affair of great importance: men would not contend about it if they were not concerned about it. But the matter in variance was where they should
worship God. Observe how she states the case:—
First, As for the Samaritans: Our fathers worshipped in this mountain, near to this city and this well; there the Samaritan temple was built by Sanballat, in favour of which she insinuates, 1. That whatever the temple was the place was holy; it was mount Gerizim, the mount in which the blessings were pronounced; and some think the same on which Abraham built his altar (Gen 12:6-7), and Jacob his, Gen 33:18-20. 2. That it might plead prescription: Our fathers worshipped here. She thinks they have antiquity, tradition, and succession, on their side. A vain conversation often supports itself with this, that it was received by tradition from our fathers. But she had little reason to boast of their fathers; for, when Antiochus persecuted the Jews, the Samaritans, for fear of sharing with them in their sufferings, not only renounced all relation to the Jews, but surrendered their temple to Antiochus, with a request that it might be dedicated to Jupiter Olympius, and called by his name. Joseph. Antiquities, 12. 257-264.
Secondly, As to the Jews: You say that in Jerusalem is the place where men ought to worship. The Samaritans governed themselves by the five books of Moses, and (some think) received only them as canonical. Now, though they found frequent mention there of the place God would choose, yet they did not find it named there; and they saw the temple at Jerusalem stripped of many of its ancient glories, and therefore thought themselves at liberty to set up another place, altar against altar.
(2.) Christ's answer to this case of conscience, John 4:21, etc. Those that apply themselves to Christ for instruction shall find him meek, to teach the meek his way. Now here,
[1.] He puts a slight upon the question, as she had proposed it, concerning the place of worship (John 4:21): "Woman, believe me as a prophet, and mark what I say. Thou art expecting the hour to come when either by some divine revelation, or some signal providence, this matter shall be decided in favour either of Jerusalem or of Mount Gerizim; but I tell thee the hour is at hand when it shall be no more a question; that which thou has been taught to lay so much weight on shall be set aside as a thing indifferent." Note, It should cool us in our contests to think that those things which now fill us, and which we make such a noise about, shall shortly vanish, and be no more: the very things we are striving about are passing away: The hour comes when you shall neither in this mountain nor yet at Jerusalem worship the Father. First, The object of worship is supposed to continue still the same—God, as a Father; under this notion the very heathen worshipped God, the Jews did so, and probably the Samaritans. Secondly, But a period shall be put to all niceness and all differences
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about the place of worship. The approaching dissolution of the Jewish economy, and the erecting of the evangelical state, shall set this matter at large, and lay all in common, so that it shall be a thing perfectly indifferent whether in either of these places or any other men worship God, for they shall not be tied to any place; neither here nor there, but both, and any where, and every where. Note, The worship of God is not now, under the gospel, appropriated to any place, as it was under the law, but it is God's will that men pray every where. 1 Tim 2:8; Mal 1:11. Our reason teaches us to consult decency and convenience in the places of our worship: but our religion gives no preference to one place above another, in respect to holiness and acceptableness to God. Those who prefer any worship merely for the sake of the house or building in which it is performed (though it were as magnificent and as solemnly consecrated as ever Solomon's temple was) forget that the hour is come when there shall be no difference put in God's account: no, not between Jerusalem, which had been so famous for sanctity, and the mountain of Samaria, which had been so infamous for impiety.
[2.] He lays a stress upon other things, in the matter of religious worship. When he made so light of the place of worship he did not intend to lessen our concern about the thing itself, of which therefore he takes occasion to discourse more fully.
First, As to the present state of the controversy, he determines against the Samaritan worship, and in favour of the Jews, John 4:22. He tells here, 1. That the Samaritans were certainly in the wrong; not merely because they worshipped in this mountain, though, while Jerusalem's choice was in force, that was sinful, but because they were out in the object of their worship. If the worship itself had been as it should have been, its separation from Jerusalem might have been connived at, as the high places were in the best reigns: But you worship you know not what, or that which you do not know. They worshipped the God of Israel, the true God (Ezra 4:2; 2 Kings 17:32); but they were sunk into gross ignorance; they worshipped him as the God of that land (2 Kings 17:27,33), as a local deity, like the gods of the nations, whereas God must be served as God, as the universal cause and Lord. Note, Ignorance is so far from being the mother of devotion that it is the murderer of it. Those that worship God ignorantly offer the blind for sacrifice, and it is the sacrifice of fools. 2. That the Jews were certainly in the right. For, (1.) "We know what we worship. We go upon sure grounds in our worship, for our people are catechised and trained up in the knowledge of God, as he has revealed himself in the scripture." Note, Those who by the scriptures have obtained some knowledge of God (a certain though not a perfect knowledge) may worship him comfortably to
themselves, and acceptably to him, for they know what they worship. Christ elsewhere condemns the corruptions of the Jews' worship (Matt 15:9), and yet here defends the worship itself; the worship may be true where yet it is not pure and entire. Observe, Our Lord Jesus was pleased to reckon himself among the worshippers of God: We worship. Though he was a Son (and then are the children free), yet learned he this obedience, in the days of his humiliation. Let not the greatest of men think the worship of God below them, when the Son of God himself did not. (2.) Salvation is of the Jews; and therefore they know what they worship, and what grounds they go upon in their worship. Not that all the Jews were saved, nor that it was not possible but that many of the Gentiles and Samaritans might be saved, for in every nation he that fears God and works righteousness is accepted of him; but, [1.] The author of eternal salvation comes of the Jews, appears among them (Rom 9:5), and is sent first to bless them. [2.] The means of eternal salvation are afforded to them. The word of salvation (Acts 13:26) was of the Jews. It was delivered to them, and other nations derived it through them. This was a sure guide to them in their devotions, and they followed it, and therefore knew what they worshipped. To them were committed the oracles of God (Rom 3:2), and the service of God, (Rom 9:4). The Jews therefore being thus privileged and advanced, it was presumption for the Samaritans to vie with them.
Secondly, He describes the evangelical worship which alone God would accept and be well pleased with. Having shown that the place is indifferent, he comes to show what is necessary and essential—that we worship God in spirit and in truth, John 4:23-24. The stress is not to be laid upon the place where we worship God, but upon the state of mind in which we worship him. Note, The most effectual way to take up differences in the minor matters of religion is to be more zealous in the greater. Those who daily make it the matter of their care to worship in the spirit, one would think, should not make it the matter of their strife whether he should be worshipped here or there. Christ had justly preferred the Jewish worship before the Samaritan, yet here he intimates the imperfection of that. The worship was ceremonial, Heb 9:1,10. The worshippers were generally carnal, and strangers to the inward part of divine worship. Note, It is possible that we may be better than our neighbours, and yet not so good as we should be. It concerns us to be right, not only in the object of our worship, but in the manner of it; and it is this which Christ here instructs us in. Observe,
a. The great and glorious revolution which should introduce this change: The hour cometh, and now is—the fixed stated time,
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concerning which it was of old determined when it should come, and how long it should last. The time of its appearance if fixed to an hour, so punctual and exact are the divine counsels; the time of its continuance is limited to an hour, so close and pressing is the opportunity of divine grace, 2 Cor 6:2. This hour cometh, it is coming in its full strength, lustre, and perfection, it now is in the embryo and infancy. The perfect day is coming, and now it dawns.
b. The blessed change itself. In gospel times the true worshippers shall worship the Father in spirit and in truth. As creatures, we worship the Father of all: as Christians, we worship the Father of our Lord Jesus. Now the change shall be, (a.) In the nature of the worship. Christians shall worship God, not in the ceremonial observances of the Mosaic institution, but in spiritual ordinances, consisting less in bodily exercise, and animated and invigorated more with divine power and energy. The way of worship which Christ has instituted is rational and intellectual, and refined from those external rites and ceremonies with which the Old Testament worship was both clouded and clogged. This is called true worship, in opposition to that which was typical. The legal services were figures of the true, Heb 9:3,24. Those that revolted from Christianity to Judaism are said to begin in the spirit, and end in the flesh, Gal 3:3. Such was the difference between Old Testament and New Testament institutions. (b.) In the temper and disposition of the worshippers; and so the true worshippers are good Christians, distinguished from hypocrites; all should, and they will, worship God in spirit and in truth. It is spoken of (John 4:23) as their character, and (John 4:24) as their duty. Note, It is required of all that worship God that they worship him in spirit and in truth. We must worship God, [a.] In spirit, Phil 3:3. We must depend upon God's Spirit for strength and assistance, laying our souls under his influences and operations; we must devote our own spirits to, and employ them in, the service of God (Rom 1:9), must worship him with fixedness of thought and a flame of affection, with all that is within us. Spirit is sometimes put for the new nature, in opposition to the flesh, which is the corrupt nature; and so to worship God with our spirits is to worship him with our graces, Heb 12:28. [b.] In truth, that is, in sincerity. God requires not only the inward part in our worship, but truth in the inward part, Ps 51:6. We must mind the power more than the form, must aim at God's glory, and not to be seen of men; draw near with a true heart, Heb 10:22.
Thirdly, He intimates the reasons why God must be thus worshipped.
a. Because in gospel times they, and they only, are accounted the true worshippers. The gospel erects a spiritual way of worship, so that the professors of the gospel are not
true in their profession, do not live up to gospel light and laws, if they do not worship God in spirit and in truth.
b. Because the Father seeketh such worshippers of him. This intimates, (a.) That such worshippers are very rare, and seldom met with, Jer 30:21. The gate of spiritual worshipping is strait. (b.) That such worship is necessary, and what the God of heaven insists upon. When God comes to enquire for worshippers, the question will not be, "Who worshipped at Jerusalem?" but, "Who worshipped in spirit?" That will be the touchstone. (c.) That God is greatly well pleased with and graciously accepts such worship and such worshippers. I have desired it, Ps 132:13-14; Song 2:14. (d.) That there has been, and will be to the end, a remnant of such worshippers; his seeking such worshippers implies his making them such. God is in all ages gathering in to himself a generation of spiritual worshippers.
c. Because God is a spirit. Christ came to declare God to us (John 1:18), and this he has declared concerning him; he declared it to this poor Samaritan woman, for the meanest are concerned to know God; and with this design, to rectify her mistakes concerning religious worship, to which nothing would contribute more than the right knowledge of God. Note, (a.) God is a spirit, for he is an infinite and eternal mind, an intelligent being, incorporeal, immaterial, invisible, and incorruptible. It is easier to say what God is not than what he is; a spirit has not flesh and bones, but who knows the way of a spirit? If God were not a spirit, he could not be perfect, nor infinite, nor eternal, nor independent, nor the Father of spirits. (b.) The spirituality of the divine nature is a very good reason for the spirituality of divine worship. If we do not worship God, who is a spirit, in the spirit, we neither give him the glory due to his name, and so do not perform the act of worship, nor can we hope to obtain his favour and acceptance, and so we miss of the end of worship, Matt 15:8-9.
4. The last subject of discourse with this woman is concerning the Messiah, John 4:25-26. Observe here,
(1.) The faith of the woman, by which she expected the Messiah: I know that Messias cometh—and he will tell us all things. She had nothing to object against what Christ had said; his discourse was, for aught she knew, what might become the Messiah then expected; but from him she would receive it, and in the mean time she thinks it best to suspend her belief. Thus many have no heart to the price in their hand (Prov 17:16), because they think they have a better in their eye, and deceive themselves with a promise that they will learn that hereafter which they neglect now. Observe here,
[1.] Whom she expects: I know that Messias cometh. The Jews and Samaritans, though so much at variance, agreed in the expectation
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of the messiah and his kingdom. The Samaritans received the writings of Moses, and were no strangers to the prophets, nor to the hopes of the Jewish nation; those who knew least knew this, that Messias was to come; so general and uncontested was the expectation of him, and at this time more raised than ever (for the sceptre was departed from Judah, Daniel's weeks were near expiring), so that she concludes not only, He will come, but e1rxetai—"He comes, he is just at hand:" Messias, who is called Christ. The evangelist, though he retains the Hebrew word Messias (which the woman used) in honour to the holy language, and to the Jewish church, that used it familiarly, yet, writing for the use of the Gentiles, he takes care to render it by a Greek word of the same signification, who is called Christ—Anointed, giving an example to the apostle's rule, that whatever is spoken in an unknown or less vulgar tongue should be interpreted, 1 Cor 14:27-28.
[2.] What she expects from him: "He will tell us all things relating to the service of God which it is needful for us to know, will tell us that which will supply our defects, rectify our mistakes, and put an end to all our disputes. He will tell us the mind of God fully and clearly, and keep back nothing." Now this implies an acknowledgement, First, Of the deficiency and imperfection of the discovery they now had of the divine will, and the rule they had of the divine worship; it could not make the comers thereunto perfect, and therefore they expected some great advance and improvement in matters of religion, a time of reformation. Secondly, Of the sufficiency of the Messiah to make this change: "He will tell us all things which we want to know, and about which we wrangle in the dark. He will introduce peace, by leading us into all truth, and dispelling the mists of error." It seems, this was the comfort of good people in those dark times that light would arise; if they found themselves at a loss, and run aground, it was a satisfaction to them to say, When Messias comes, he will tell us all things; as it may be to us now with reference to his second coming: now we see through a glass, but then face to face.
(2.) The favour of our Lord Jesus in making himself known to her: I that speak to thee am he, John 4:26. Christ did never make himself known so expressly to any as he did here to this poor Samaritan, and to the blind man (John 9:37); no, not to John Baptist, when he sent to him (Matt 11:4-5); no, not to the Jews, when they challenged him to tell them whether he was the Christ, John 10:24. But, [1.] Christ would thus put an honour upon such as were poor and despised, James 2:6. [2.] This woman, for aught we know, had never had any opportunity of seeing Christ's miracles, which were then the ordinary method of conviction. Note, To those
who have not the advantage of the external means of knowledge and grace God hath secret ways of making up the want of them; we must therefore judge charitably concerning such. God can make the light of grace shine into the heart even where he doth not make the light of the gospel shine in the face. [3.] This woman was better prepared to receive such a discovery than others were; she was big with expectation of the Messiah, and ready to receive instruction from him. Christ will manifest himself to those who with an honest humble heart desire to be acquainted with him: I that speak to thee am he. See here, First, How near Jesus Christ was to her, when she knew not who he was, Gen 28:16. Many are lamenting Christ's absence, and longing for his presence, when at the same time he is speaking to them. Secondly, How Christ makes himself known to us by speaking to us: I that speak unto thee, so closely, so convincingly, with such assurance, with such authority, I am he.
We have here the remainder of the story of what happened when Christ was in Samaria, after the long conference he had with the woman.
I. The interruption given to this discourse by the disciples' coming. It is probable that much more was said than is recorded; but just when the discourse was brought to a head, when Christ had made himself known to her as the true Messiah, then came the disciples. The daughters of Jerusalem shall not stir up nor awake my love till he please. 1. They wondered at Christ's converse with this woman, marvelled that he talked thus earnestly (as perhaps they observed at a distance) with a woman, a strange woman alone (he used to be more reserved), especially with a Samaritan woman, that was not of the lost sheep of the house of Israel; they thought their Master should be as shy of the Samaritans as the other Jews were, at least that he should not preach the gospel to them. They wondered he should condescend to talk with such a poor contemptible woman, forgetting what despicable men they themselves were when Christ first called them into fellowship with himself. 2. Yet they acquiesced in it; they knew it was for some good reason, and some good end, of which he was not bound to give them an account, and therefore none of them asked, What seekest thou? or, Why talkest thou with her? Thus, when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves with this in general, that all is well which Jesus Christ saith and doeth. Perhaps there was something amiss in their marveling that Christ talked with the woman: it was something like the Pharisees being offended at his eating with publicans and sinners. But, whatever they thought, they said nothing. If thou hast thought evil at any time, lay thy hand upon thy mouth, to keep that evil thought from turning into an evil word, Prov 30:32; Ps 39:1-3.
II. The notice which the woman gave to her neighbours of the extraordinary person she had happily met with, John 4:28-29. Observe here,
1. How she forgot her errand to the well, John 4:28. Therefore, because the disciples were come, and broke up the discourse, and perhaps
she observed they were not pleased with it, she went her way. She withdrew, in civility to Christ, that he might have leisure to eat his dinner. She delighted in his discourse, but would not be rude; every thing is beautiful in its season. She supposed that Jesus, when he had dined, would go forward in his journey, and therefore hastened to tell her neighbours, that they might come quickly. Yet a little while is the light with you. See how she improved time; when one good work was done, she applied herself to another. When opportunities of getting good cease, or are interrupted, we should seek opportunities of doing good; when we have done hearing the word, then is a time to be speaking of it. Notice is taken of her leaving her waterpot or pail. (1.) She left it in kindness to Christ, that he might have water to drink; he turned water into wine for others, but not for himself. Compare this with Rebecca's civility to Abraham's servant (Gen 24:18), and see that promise, Matt 10:42. (2.) She left it that she might make the more haste into the city, to carry thither these good tidings. Those whose business it is to publish the name of Christ must not encumber or entangle themselves with any thing that will retard or hinder them therein. When the disciples are to be made fishers of men they must forsake all. (3.) She left her waterpot, as one careless of it, being wholly taken up with better things. Note, Those who are brought to the knowledge of Christ will show it by a holy contempt of this world and the things of it. And those who are newly acquainted with the things of God must be excused, if at first they be so taken up with the new world into which they are brought that the things of this world seem to be for a time wholly neglected. Mr. Hildersham, in one of his sermons on this verse, from this instance largely justifies those who leave their worldly business on weekdays to go to hear sermons.
2. How she minded her errand to the town, for her heart was upon it. She went into the city, and said to the men, probably the aldermen, the men in authority, whom, it may be, she found met together upon some public business; or to the men, that is, to every man she met in the streets; she proclaimed it in the chief places of concourse: Come, see a man who told me all things that ever I did. Is not this the Christ? Observe,
(1.) How solicitous she was to have her friends and neighbours acquainted with Christ. When she had found that treasure, she called together her friends and neighbours (as Luke 15:9), not only to rejoice with her, but to share with her, knowing there was enough to enrich herself and all that would partake with her. Note, They that have been themselves with Jesus, and have found comfort in him, should do all they can to bring others to him. Has he done us the honour to make
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himself known to us? Let us do him the honour to make him known to others; nor can we do ourselves a greater honour. This woman becomes an apostle. Quæ scortum fuerat egressa, regreditur magistra evangelica—She who went forth a specimen of impurity returns a teacher of evangelical truth, saith Aretius. Christ had told her to call her husband, which she thought was warrant enough to call every body. She went into the city, the city where she dwelt, among her kinsfolks and acquaintance. Though every man is my neighbour that I have opportunity of doing good to, yet I have most opportunity, and therefore lie under the greatest obligations, to do good to those that live near me. Where the tree falls, there let it be made useful.
(2.) How fair and ingenuous she was in the notice she gave them concerning this stranger she had met with. [1.] She tells them plainly what induced her to admire him: He has told me all things that ever I did. No more is recorded than what he told her of her husbands; but it is not improbable that he had told her of more of her faults. Or, his telling her that which she knew he could not by any ordinary means come to the knowledge of convinced her that he could have told her all that she ever did. If he has a divine knowledge, it must be omniscience. He told her that which none knew but God and her own conscience. Two things affected her:—First, the extent of his knowledge. We ourselves cannot tell all things that ever we did (many things pass unheeded, and more pass away and are forgotten); but Jesus Christ knows all the thoughts, words, and actions, of all the children of men; see Heb 4:13. He hath said, I know thy works. Secondly, The power of his word. This made a great impression upon her, that he told her her secret sins with such an unaccountable power and energy that, being told of one, she is convinced of all, and judged of all. She does not say, "Come, see a man that has told me strange things concerning religious worship, and the laws of it, that has decided the controversy between this mountain and Jerusalem, a man that calls himself the Messias;" but, "Come see a man that has told me of my sins." She fastens upon that part of Christ's discourse which one would think she would have been most shy of repeating; but experimental proofs of the power of Christ's word and Spirit are of all others the most cogent and convincing; and that knowledge of Christ into which we are led by the conviction of sin and humiliation is most likely to be sound and saving. [2.] She invites them to come and see him of whom she had conceived so high an opinion. Not barely, "Come and look upon him" (she does not invite them to him as a show), but, "Come and converse with him; come and hear his wisdom, as I have done, and you will be of my mind." She would not undertake to
manage the arguments which had convinced her, in such a manner as to convince others; all that see the evidence of truth themselves are not able to make others see it; but, "Come, and talk with him, and you will find such a power in his word as far exceeds all other evidence." Note, Those who can do little else towards the conviction and conversion of others may and should bring them to those means of grace which they themselves have found effectual. Jesus was now at the town's end. "Now come see him." When opportunities of getting the knowledge of God are brought to our doors we are inexcusable if we neglect them; shall we not go over the threshold to see him whose day prophets and kings desired to see? [3.] She resolves to appeal to themselves, and their own sentiments upon the trial. Is not this the Christ? She does not peremptorily say, "He is the Messiah," how clear soever she was in her own mind, and yet she very prudently mentions th