Ex Libris
C. K. OGDEN
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
LECTURES
PRACTICAL EXPOSITION
OF TOE
GOSPEL ACCOKDING TO ST. JOHN,
IN THK FORM OF
L E C T U 11 i: S,
INTENDED TO ASSIST THE PRACTICE OF DOMESTIC
INSTRUCTION AND DEVOTION.
By JOHN BIRD SUMNER, D.D.
AEOHBISHOP OF CANTERnURY.
FOURTH EDITION.
LONDON :
THOMAS HATCHAKD, 187, PICCADILLY.
1850.
LONDON :
PRINTED BY 0. J. PALMER, SAVOY STREET, STRAND.
SRLF ^qcr,
YRL
CONTENTS.
Lecture I. — i. 1 — 3.
Page
The Divinity of the Word, or Son of God, declared. . 1
Lecture IL — i. 4, 5.
The Word declared to be the light and life of the soul of
Man. . . . • • '
Lecture IIL — i. 6 — 12.
John the Baptist, a witness of the Son of God. The Son of
God rejected by those to whom he came. . . 13
Lecture IV. — i. 12, 13.
The privileges of those who receive the Son, as sent of God
for their salvation. They have the provision, the education,
the inheritance of children. . • .20
Lecture V. — i. 14.
The word became man. His glory, as seen by the apostles,
and witnessed in the world. • • .26
A O -§ i'
vi CONTENTS.
Lecture VI. — i. 15, 16.
The SUFFICIENCY OF THE SoN OF GoD to Supply all the wants
of his disciples. . . . .34
Lecture VII. — i. 17.
The old and new covenant contrasted. The use of the law to
the Christian. . . . .38
Lecture VIII.— i. 18.
Our KNOWLEDGE OF GoD derived through Jesus Christ ; who
has declared his justice and his mercy. . . 45
Lecture IX. — i. 19 — 28.
John Baptist's account of himself. He baptizes. The origin
and intent of baptism. . • .50
Lecture X. — i. 29 — 34.
John describes Jesus as the Lamb of God. The meaning of
that TYPE, considered. . . . .55
Lecture XI. — i. 35 — 51.
Andrew and Simon and others called as apostles of Jesus.
Especial mention of Nathanael. . . CO
Lecture XII. — ii. 1 — 11.
The first miracle performed in Cana of Galilee. Reflections
upon miracles. . • . . 65
Lecture XIII.— ii. 12—25.
Jesus clears the temple of those who profane it, giving an ex-
ample of religious zeal. . . -71
Lecture XIV. — iii. 1 — 5.
Nicodemus is assured of the necessity of regeneration. Re-
generation considered and illustrated. . . 76
CONTENTS. vii
Lecture XV. — iii. (3 — 8.
The necessity of regeueratiou through the operation of the Spirit.
84
Lecture XVL — iii. 9 — 15.
Discourse with Nicodemus continued. The type of the brazen
SERPENT. . . . . .8!)
Lecture XVIL— iii. 16—21.
Jesus declares to Nicodemus the merciful purpose of God in the
REDEMPTION OF MANKIND. Why and hy whom his mercy
is rejected. . , . .94
Lecture XVIIL— iii. 22-36.
John Baptist's testimony to Christ, as the authoi' of eternal life
to all who BELIEVE IN HIM. . . .99
Lecture XIX. — iv. 1 — 14.
Discourse with a woman of Samaria. Jesus describes the living
WATER which he gives to those who ask him. . 104
Lecture XX. — iv. 15 — 26.
Jesus discloses himself to the Samaritan woman as the Christ ;
and explains the spiritual worship which God requires.
110
Lecture XXL— iv. 27—38.
Jesus discourses with his disciples on the work which he was
sent to accomplish, and on the harvest which he and they
should gather. . . . .115
Lecture XXIL — iv. 39 — 42.
The faith of the Samaritans; fust from report ; afterwards
from PERSONAL CONVICTION. . , .121
viii CONTENTS.
Lecture XXIII. — iv. 43 — 54.
Jesus recovers a uobleman's son from a dangerous fever. An
emblem of the recovery of the soul. . . 126
Lecture XXIV.— v. 1—9.
A LIKE EMBLEM, in the healing of the cripple at the pool of
Bethesda. . . . . .131
Lecture XXV.— v. 10—14.
The cripple who had been healed at Bethesda, is warned to sin
NO MORE. . . . . .137
Lecture XXVI.— v. 15—27.
Jesus reasons with the Jews. His power to bestow spiritual
LIFE. . . . . . 142
Lecture XXVII.— v. 28, 29.
A resurrection to eternal life or eternal death declared. 147
Lecture XXVIII.— v. 30—40.
Threefold testimony to the divinity of Jesus. That of John
the Baptist ; of God the Father; of the Scriptures . 152
Lecture XXIX.-v. 41—47.
Jesus alleges their love of worldly honour as one reason why
the Jews rejected the testimony concerning him. . 157
Lecture XXX. — vi. 1 — 13.
Five thousand miraculously fed. Fragments of time and
opportunity to be gathered up for use. . .162
Lecture XXXI vi. 14 — 21.
The disciples, overtaken by a storm, are relieved by the pre-
sence OF Jesus. .... 167
5
CONTENTS. _ ix
Lecture XXXII.— vi. 22—29.
Faith in Christ declared to be the work required by God. 172
Lecture XXXIIL— vi. 30—40.
Jesus reveals himself as the bread of life : and declares the
Father's will concerning those who believe in him. . 178
Lecture XXXIV.— vi. 41—46.
Faith in Christ declared to be the work of God upon the
heart. . . . . , .183
Lecture XXXV. — vi. 47 — 58.
Christ the bread of life. The metaphor explained, . 188
Lecture XXXVI. —vi. 59—71.
Many disciples leave the company of Jesus, on account of his
hard sayings. The apostles remain. . .193
Lecture XXXVII. — vii. 1 — 8.
A discourse between Jesus and his brethren. The friendship
OF the world. . • . . . 198
Lecture XXXVIII.— vii. 9—18.
Faith promised to the honest and good heart. . 203
Lecture XXXIX.— vii. 19—30,
The Jews convicted, as having no Knowledge of God, 208
Lecture XL. — vii. 31 — .S9.
The Spirit which the believers in Christ shall receive, compared
to rivers of waters. . . . ,214
X CONTENTS.
Lecture XLI. — vii. 40 — 53.
Enmity of the Pharisees towards Jesus, and those who ac-
knowledge him. , . . . .219
Lecture XLIL — viii. 1 — 14.
The woman taken in adultery released, and warned to sin no
MORE. ...... 225
Lecture XLIIL— viii. 12—24.
Jesus declares to the Jews the consequence of their rejecting
HIM. ...... 230
Lecture XLIV.— viii. 25—32.
Jesus promises to those who receive the truth, freedom from the
POWER OF the world, and the fear of death. . 236
Lecture XLV, — viii. 33—36.
Freedom from the yoke of sin conferred by Christ upon his
disciples. ...... 242
Lecture XLVL — viii. 30 — 47.
The children of God distinguished from the children of
Satan. . . . . . .248
Lecture XLVIL— viii. 48—59.
Jesus defends himself against the charge of blasphemy. 253
Lecture XLVIIL— Lx. 1—12.
Blind man healed at the pool of Siloam. . . 258
Lecture XLIX.— ix. 13—34.
Inquiry of the Pharisees into the case of the man who had re-
ceived his sight. Their prejudice. . . • 264
CONTENTS. xi
Lecture L. — ix. 35 — 41.
The HAUGHTY AND SELF-RIGHTEOUS SPIRIT of the Phari-
sees. - . ... . . . 2G9
Lecture LL — x. 1 — 10.
Christ describes himself as the door of the sheepfold. 275
Lecture LII. — x. II — 18.
Christ describes himself as the good shepherd. . 280
Lecture LIIL— x. 19—30.
Christ describes his flock, as hearing his voice, and follow-
ing him. ...... 285
Lecture LIY. — x. 31 — 42.
Christ asserts his union with the Father. . 290
Lecture LV. — xi. 1 — G.
Sickness of Lazarus. lie and his sister loved of Jesus. Their
character. ..... 290
Lecture LVL — xi. 7 — 16.
Jesus resolves on going to the house of Lazarus. -. 302
Lecture LVIL — xi. 17 — 27.
Jesus declares himself to Martha as the resurrection and
the life. ...... 30G
Lecture LVIIL — xi. 28—40.
Jesus accompanies Mary and Martha to the grave of Laza-
rus. . . . • • .311
xii CONTENTS.
Lecture LIX. — xi. 41 — 44.
Jesus recals Lazarus to life. Emblem of the general kesur-
RECTION. ...... 317
Lecture LX. — xi. 45 — 57.
Counsel of Caiaphas that Jesus should be put to death. 321
Lecture LXL — xii. 1 — 8.
Mary anoints the feet of Jesus. Sign of her love. 326
Lecture LXII. — xii. 9 — 19.
Jesus enters Jerusalem in triumph. Jealousy of the Pharisees.
Its source. . . . . . .331
Lecture LXIIL— xii. 20—33.
Jesus intimates that his crucifixion is at hand, and shall draw
ALL men to him. ..... 336
Lecture LXIV. — xii. 34 — 43.
The hearts of the Jews hardened through unbelief. 341
Lecture LXV, — xii. 44 — 50.
Christ sent to be the light of the world. . . 347
Lecture LXVL — xiii. 1 — 11.
Jesus, washing his disciples' feet, shows the necessity of being
cleansed by him from sin. . . . 352
Lecture LXVII. — xiii. 12—30.
The apostles exhorted to mutual condescension. Warned
that one among them is a traitor. . . .35/
CONTENTS. xiii
Lecture LXVIII.— xiii. 31—38.
The apostles exhorted to mutual love, after the departure of
their Lord. . . . . .362
Lecture LXIX. — xiv. 1 — 14.
Jesus comforts the apostles, declaring to them his union with
the Father. .... 307
Lecture LXX. — xiv. L5 — 1 7.
Jesus encourages the apostles with the promise of a Com-
forter. ..... 373
Lecture LXXL— xiv. 18—24.
The presence of God is promised to those who keep the sayings
of Christ. Signs of his pi'esence in the heart. . . 378
Lecture LXXIL— xiv. 2.')— 31.
The apostles are consoled with the promise of the Holy Ghost,
and of INWARD peace. . . . 383
Lecture LXXIH. — xv. 1, 2.
Christ the vine. The Father the husbandman. His treat-
ment of the branches. . . . 388
Lecture LXXIV. — xv. 3 — 8.
The disciples of Christ represented as branches of the
vine. ..... 392
Lecture LXXV. — xv. 9 — -16.
The love of Christ towards his apostles, whom he had chosen
AND ordained to bring forth fruit. . . 400
xiv CONTENTS.
Lecture LXXVI.— xv. 17—27.
The enmity of the Jews towards the apostles foretold. Its
SOURCES, AND ITS GUILT. . . , 405
Lecture LXXVII.— xvi. 1—11.
The apostles are forewarned of opposition, and promised the aid
of the Comforter. His office. . . 410
Lecture LXXVIIL— xvi. 12—15.
The Holy Ghost promised, to unfold the truths of the
gospel. . . . . .416
Lecture LXXIX.— xvi. 16—27.
Jesus, alluding to his removal, assures the apostles of the Fa-
ther's LOVE towards them. . • . 424
Lecture LXXX.— xvi. 28—33.
Jesus leaves with the apostles a promise of peace within. 426
Lecture LXXXL — xvii. I — 3.
Intercession of Jesus, for those whom God had given him 43 1
Lecture LXXXIL— xvii. 4—10.
The intercession of Jesus continued. Its objects. . 436
Lecture LXXXIII. — xvii. 11 — 13.
Intercession continued. Its results. , . 442
Lecture LXXXIV. — xvii. 14 — 16.
Intercession continued, that the apostles may be preserved from
the EVIL of the world. . . . 447
CONTENTS. XV
Lecture LXXXV.— xvii. 17—19.
Intercession continued, that the apostles may he sanctified
THROUGH THE WORD. . . . 452
Lecture LXXXVL— xvii. 20—23.
Jesus extends his intercession to all who should hereafter believe
in him. Their blessedness. . .4.57
Lecture LXXXYIL— x™. 24— 2G.
Jesus concludes his intercession. . . 462
Lecture LXXXVIIL— xviii. 1—23.
Jesus SURRENDERS HIMSELF to the officers and soldiers, and is
brought before the high-priest. . . .407
Lecture LXXXIX.— xviii. 24—40.
Jesus explains to Pilate the nature of his kingdom. 472
Lecture XC — xis. 1 — 16.
Pilate's LOVE of the world leads him to consent to the death
of Jesus. ..... 4/8
Lecture XCL — xix. 17 — 30.
The crucifixion. The scheme of redemption accomplished.
485
Lecture XCIL— xix. 31 — 42.
Prophecy of Zechariah fulfilled in the death of Jesus.
491
Lecture XCIIL— xx. 1—18.
The resurrection of Jesus is made known to his disciples.
496
xvi CONTENTS.
Lecture XCIV.— xx. 19—23.
Christ appears to his apostles, and gives them a commission
to REMIT OR RETAIN SIN. , . . 503
Lecture XCV.— xx. 24—30.
The unbeUef of Thomas. Tlie blessedness of believers.
509
Lecture XCVL — xxi. I — 17.
Christ appears to his apostles. His particular address to
Simon. . . . . .515
Lecture XCVIL— xxi. 18 — 25.
The martyrdom of Simon foretold, and the protracted life of
John. Conclusion. . . . .521
EXPOSITORY LECTURES.
THE GOSPEL ACCORDING TO ST. JOHN.
LECTURE I.
Immediately after the account given by St. Mat-
thew of the beginning of our Lord's ministry,
(iv. 17,) he proceeds to tell us, that Jesus, walking
by the sea of Galilee, after calling Simon Peter and
his brother Andrew, " saw other two brethren, James
the son of Zebedee (whose wife was Salome) and
John his brother, in a ship with Zebedee their fa-
ther, mending their nets ; and he called them : and
they immediately left the ship and their father, and
followed him."
John therefore was with the Lord from the first,
and had every opportunity of hearing him. He was
one of the three (James his brother and Peter being
the others) who were chosen to attend him on many
particular occasions : they witnessed, for instance,
his agony in the garden, and his transfiguration.
He is also distinguished as " the disciple whom
Jesus loved : " whom he honoured with his parti-
cular confidence : so that, during the last supper,
Peter suggests that he should be the person to ask
who it was that " should betray him." To him,
o JOHN I. 1—3.
too, from the cross, Jesus recommended the care of
his sm'viving mother.
These circumstances give the Gospel of St.
John a particular interest. We cannot read it
without perceiving that he wrote with a different
object from the other three Evangelists. Many
secret things, which they had very slightly touched
upon, God has been pleased to reveal to us by the
pen of St. John. We have much need to pray,
and to pray earnestly, that " the God of our Lord
Jesus Christ, the Father of glory, may give unto us
the spirit of wisdom and revelation in the know-
ledge of him : the eyes of our understanding being
enlightened ; that we may know what is the hope
of his calling, and what the riches of the glory of
his inheritance." '
THE DIVINITY OF THE WORD, OR SON OF GOD,
DECLARED.
John i. 1 — 3.
1. In the beginning was the Word, and the Word was
with God, and the Word was God.
2. The same was in the beginning with God.
3. All things were made by him ; and without him was
not anything made that was made.
The disciples of Christ had been already fur-
nished, by the other writers of his history, with a
sufficient account of his birth, and ministry, and
the various circumstances of his life. These had
described his miracles, had related his discourses;
' Eph. i. 17, 18.
JOHN I. 1—3. 3
not all that he did, nor all that he said ; but all that
tlie Holy Spirit knew to be needful, in order that
every sincere inquirer might be satisfied with truth,
and instructed in doctrine : might possess all things
" that pertain to life and godliness."
But it still remained to show who he a\"as, who
had said and done these things. They who believed
in him, considered him to be the expected Messiah,
the Son of God, the King of Israel. The apostles
had from the first perceived and acknowledged
this : " Thou art the Christ, the Son of the living
God." But who, and of what nature, M'as the
Christ ? Was he a created being, like the angel
which appeared to Daniel and to Mary ? and in
what sense is that term to be understood, the Son
OF God ? For even Adam is so called, as having
had no earthly father.^
Here, however, St. John plainly declares, that
He, who for us men and for our salvation came
down from heaven, was no created being : is not
called the Son of God in any ordinary sense ; but
was possessed, in his own nature, of all the proper-
ties which essentially belong to God. It might
have been otherwise, for anything that appears.
The Almighty might have endued with such a
spirit as Jesus possessed, or with power like that
which he displayed, another being who should be
born as Jesus was born: — nothing resembling it
ever had been seen, but there is nothing incredible
in conceiving it ; — and men might have su}iposed
« " Enos was the son of Scth, wlio was the son of Adam, who
was the son of God." Luke Hi. 38.
B 2
4 JOHN I. 1-3.
it, and some probably did suppose it. St. John
here assures us in clear terms that it was not so.
In the beginning was the Word, and the Word icas
ivith God, and the Word was God. In the be-
ginning of all things, in the beginning of time,
from all eternity — he was, he existed, who had
now taken upon himself the nature of man.
Wherever God was, lie was : partaking of the same
everlasting, uncreated nature. And therefore he
is here described under a new term, the Word.
That which passes our comprehension, because we
have never seen or known the like, must be ex-
pressed to us by some term which is familiar to us,
and we do understand. And therefore the Son of
God is here represented as the Word of God. The
word of a man discloses his thoughts, explains his
mind, declares his will. The thoughts, the mind,
the will of God and of his " beloved Son," are
one. And accordingly Christ may properly be re-
presented as the Word of God. For it is he who
makes known to us God's counsels and purposes,
and has been to us as his word.^
But we are told more still. All things were
made by him, and icithout him was not anything
made that was made. All things were made by
him, not independently of the Father, but in union
with the Father. We know, from the book of
3 The plainest reason why this essential Son of God is styled
the Word, seems to be this : that as our words are the interpre-
tation of our mind to others, so was the Son of God sent to reveal
his Father's mind to the world. — Whithy.
6
JOHN I. 1—3. 5
Genesis, that " in the beginning God created the
heaven and the earth," And we are here informed
that in this exercise of his power the agent, the
counsellor, was the Son. the Word, " who is the
brightness of his glory and the express image of his
person." " The Son can do nothing of himself,
but what he seeth the Father do : for what things
soever he doeth, these also doetli the Son likewise."
And so the apostle understands it : saying to the
Ephesians and Hebrews, that " God created all
things by Jesus Christ : " " whom he hath appointed
heir of all things, and by whom also he made the
worlds." ^ ,:
These are subjects concerning which we can know
nothing, beyond what God reveals to us. Our reason
tells us, that there must have been one from the be-
ginning, ONE " before all things, and by whom all
tliinfi:s consist." Our reason agrees with the words of
the Psalmist, " Thou, Lord, in the beginning hast
laid the foundation of the earth, and the heavens are
the work of thy hands." But more than this we
know not. We cannot by searching find out" the
nature or person of the Creator : and we can do no
more than bow before him, and say, " Thou art
worthy, Lord, to receive glory, and honour, and
power : for thou hast created all things, and for thy
pleasure they are and were created."'
Thou hast created all things for thy pleasure.
Yet would any have supposed this, who looked at the
state of the world when Jesus came ; who saw the
' Eph. iii. 9. Ilcb. i. 2.
6 JOHN 1. 1—3.
thing made, ignorant of him who made it ; who saw
the creature estranged from his Creator ? He there-
fore who had at first formed the earth for the use
of man, and man to inhabit it, interposes once
more. He who had said at first, " Let us make
man after our own image, in our likeness ; " now
says again, Let us restore man to that image which
he has lost, to that likeness which sin has defaced
and deformed. " Hear, heavens, and give ear,
earth, for the Lord hath spoken : " hath spoken
unto us by his Son, even by him who was in the
begiiuiing with God, and was God. And if we
hearken to his call, and obey his word, the revela-
tion here made by St. John is the strong foundation
of our hope and comfort. He to whom we are
taught to flee, he in wliom Ave seek refuge from
the wrath to come, is " God over all, blessed for
ever;" and his greatness is our security. He
who offers salvation is not, as some pretend, a pro-
phet endowed with authority to reveal God's will,
but still a mere man of nature like our own : but is
He who, " being in the form of God, thought it not
robbery to be equal with God," Why should we de-
face the scripture, blot out its clearest characters,
and write it as it were anew, (as we must, if we
endeavour to clear it from the divinity of Christ,)
and so make a vain attempt to disprove this truth,
this precious and consoling truth? For is there
not solid comfort in the thought ? True, he is man,
with our nature to })ity ; but then he is also God,
with infinite power to save. Such is the ground of
the apostle's confidence. " Who shall lay any
JOHN I. 4, 5. 7
thing' to the charge of God's elect ? It is God
that justifieth. Who is he that condemnetli ? It is
Christ that died, yea rather, that is risen again,
who is now at the right hand of God, who also
maketh intercession for us."
To him then bring your wants, he is merciful
to relieve ; to him disclose your fears, he is power-
ful to strengthen ; on him lay the burthen of your
sins, " he is able to save unto the uttermost those
that come unto God by him." For he loas in the
beginning with God, and was God: and loithout
him was not anything made that ivas made.
LECTURE 11.
THE WORD DECLARED TO BE THE LIGHT AND
LIFE OF THE SOUL OF MAN.
John i. 4, 5.
4. Iti Mfn was life ; and the life ivas the light of men.
5. And the light shineth in darkness ; and the darkness
comi)rehended it not.
St. John had before declared that the eternal
Word, whose incarnation is the subject of his
Gospel, had been one with the Fatlier from the
beginning : and that " without him was not any-
thing made that was made." He now adds, In
him was life. On him life depended, and is by
him imparted and communicated. " For as the
Father hath life in himself; so hath he given to
the Son to have life in himself: so the Son quick-
eneth whom he will. " ^
' V\x. V. 2r., 21.
8 JOHN I. 4, 5.
But tJw life here spoken of, is something more
than that whicli was " breathed into man's nostrils,
and he became a living soul." ^ l^he light was the
light of men. It is the spiritual, and not the
natural life which is the light of men. And this
life is in the Son, and is by him shed abroad upon
the heart. Accordingly, in one of his epistles,
this same evangelist describes him as " the Word
of life : " (i. 1, 3 ;) " That which was from the
beginning, which we have heard, which we have
seen with our eyes, whicli we have looked upon,
and our hands have handled, of the Wor^d of life,
that which we have seen and heard, declare we
unto you." And justly is he so termed, who
generates in the soul a new existence, springing up
to immortality. He is to the soul, Avhat light is to
the body of man. If the eye be without light,
how great is the darkness i But darker still the
soul, without that light which proceeds from the
Son of God, and enables it to answer the purposes
for which it was created, and endued with under-
standing.
Some seeds of this divine life, some sparks of
this heavenly light, had always been scattered in
the world. As it is in nature, before the actual
rising of the sun, certain beams of light are visible,
and, however inadequate to all our wants, serve
many useful purposes : so was it with that spiri-
tual light which had now fully risen. It had long
been glimmering in dim and partial rays, before
the prophet's words received their certain accom-
^ Gen. ii. 7.
JOHN I. 4—5. 9
plishment, before it could be said of Jerusalem,
" Arise, shine ; for thy light is come, and the glory
of the Lord is risen upon thee." ^
It was by that earlier light that some of the
heathen, wiser than their fellows, and emerging
out of the general ignorance, Avere led to " seek the
Lord, if haply they might feel after him, and
find him." As certain of their poets said, " For
we are also his oftspring." ^ Led by this light, they
worshipped the powers which they perceived to be
above them, though they worshipped they kneAv
not what : so that Paul, as he " passed by and
beheld their devotions, found an altar with this in-
scription. To the unknown God." ^ And much far-
ther would that light have conducted them, if they
had not too often quenched it. because they " did
not like to retain God in their knowledge." '^
Still more particularly among the Jewish people
this life was the light of men. Many had come to
the light ; had received life, had feared God, and
wrought righteousness, " looking for glory, and
honour, and immortality." It was by this light that
" Abel offered unto God a more excellent sacrifice
than Cain." It was by this light that Enoch walked
with God : that Abraham obeyed the call of God,
and left his country and his kindred, looking for a
better habitation, eternal in the heavens. It was
by this light that Moses was enabled to refuse
the i)leasurcs of sin for a season, which he might
have enjoyed at the court of Pharaoh, and '• es-
'^ Isa. Ix. J. -^ Acts xvii. 27, 28.
"^ Acts xvii. 23. f' Rom. i. 28.
10 JOHN I. 4, 5.
teemed the reproach of Christ greater riches than
the treasures in Egypt-" It was by this light
that many projihets and righteous men, " of whom
the world was not worthy, died in faith, not having
received the promises, but having seen them afar
off, and were persuaded of them, and embraced
them, and confessed that they were strangers and
pilgrims on the earth." ^
But still there was too just cause to say, as St. John
goes on to add, The Ufjht shineth in darkness, and the
darkness comprehended it not. The law was but " a
shadow of good things to come," s and could not be
compared with " the very image of the things," which
had now been manifested to the world. Prophecy
was as "a light that shineth in a dark place :" ^ and
even they who uttered it, desired to see the things
which were now seen, and had not seen them :
" inquired and searched diligently, searching what
or what manner of time the Spirit of Christ which
was in them did signify, when it testified before-
hand the sufferings of Christ, and the glory that
should follow."' The vast scheme undertaken by
the Son of God, when he came to " give his life a
ransom for many," could be but obscurely perceived
and imperfectly understood, before the facts inter-
preted the predictions. The state of man, in re-
gard to the things of God, in regard to present
duties and future prospects, is exactly described in
this expressive verse, The light shineth in darhiess,
"^ Sec Hebrews xi. 4, ,j, 8, 26, 1 3.
8 Heb. X. 1. 9 2 Peter i. 19.
^ 1 Peter i. Jl.
JOHN I. 4, 5. 11
and the darkness comprehended it not. Certain rays
were discovered amid the general gloom, which
glimmered, and shed forth a partial light, but did
not disperse the darkness. There was not total
ignorance, yet there was no clear knowledge.
It is a melancholy thought, that this description
too well suits even the present condition of the
world, which is now "without excuse." "The
times of that ignorance God winked at ; but now
commandeth all men everywhere to repent."' ^ The
dim light, the uncertain knowledge of the Jewish
patriarchs, could not be imputed to them as sin.
But, alas ! what must we now say for the wilful
darkness of those who close their eyes against the
liQ'ht, which shines in all its lustre ! How does the
account here given by St. John of the Redeemer
condemn their indifference and ajiatliy ! He has
himself said, " If I had not come and sj)oken unto
you, ye had not had sin ; but now ye have no cloke
for your sin."
He who was in the beginning with God, and was
God, undertakes the salvation of mankind ; pro-
poses a mighty scheme, determined " from the
foundation of the world ;" gives intimation before-
hand, by the mouth of " holy men of God, who
spake as they were moved by the Holy Ghost;'
sends rays of prophectic light as messengers to pre-
pare the way before him, and warn men to be on the
watch for the " brightness of his rising." Till at
last " the Sun of righteousness" is fully displayed,
2 Acts xvii. 30.
1-2 JOHN 1. 4, 5
"with healing" on his wings;" and a voice goes
forth from one end of the earth to the other,
"Awake, thou that sleepest, and arise from the
dead, and Christ shall give thee light."
And well may we expect that this voice should
be heard. For observe the certain inference
which we must draw from what the Evangelist
reveals concerning the Christ, the Son of God.
We learn from it the miserable and ruined state
of man : so ruined and miserable that the same
power must redeem life, which had given life:
the same divine person must create anew, who had
at first created. He without w^hom nothing was
made that was made, now^ comes to seek and to save
that which was lost. Low, indeed, was the con-
dition, which must needs be thus relieved and
i-aised. Utter, surely, must be the ruin Avhich
could only be thus recovered. If he who
comes to save, is he, who ivas in the beginning
luith God, and icas God, no other argument is
needed to prove the depth of ruin and of misery.
We see it in the majesty of the Deliverer. In
the greatness of our Saviour we read the great-
ness of man's necessity. In the vastness of the
sacrifice, we learn to calculate the weight of our
debt, the burthen of man's sin. And let us learn
to measure from it, too, the extent of our obliga-
tion. Which will be greatest, the heinousness
of guilt or the extremity of loss, if we put this
mercy fi'om us, " count ourselves unworthy of
eternal life,'" and neglect so great salvation?"
JOHN I. 6—11 13
Rather, may the gracious purpose which was de-
signed, when " the Word was made flesh," be ac-
complished in us ! " That we may know Him that
is true," and "have fellowship with the Father
through his Son Jesus Christ !"
LECTURE III.
JOHN THE BAPTIST, A WITNESS OF THE SON OF
GOD; \\110 WAS REJECTED BY THOSE TO
WHOM HE CAME.
John i. G — 11.
(Matt. iii. 1 — 12. Luke iii. 1—17.)
G. There was a man sent from God, wliose name was
Jolt n.
7. TJie same came for a witness, to hear witness of the
Light, that all men through him might believe.
8. He teas not that Light, hut was sent to hear icifnrss
of that Light.
9. Tliat was the true Light, which lighfeth cverg man
that cometh into the world.
So great an event as the appearance of the Sou
of God, the incarnation of the Eternal Word, could
not take place without announcement. Many pro-
phecies had gone out respecting him ; expectation
had been raised, even beyond the land in which he
14 JOHN I. 6—11.
sliould be born ; and there was a general idea of
One " tliat should come, and redeem Israel." And
now that the proper season had arrived, according
to the determinate counsel of God, an especial mes-
sage was entrusted to John the son of Zacharias,
that he might call the attention of the people to
the " time of their visitation :" that he might
" prepare the way of the Lord, and make his paths
straight." He came to hear ivitness of the lirjlit, which
was no longer to shine in darkness, but to be openly
held np to view : sufficient and ready to light every
man that cometh into the woidd.
Yet all are not enliglitened. From the beginning
it had proved so : men close their eyes against the
light which they possess. The description is too
just which follow^s.
10. He was in the world, and the world was made by
him, and the ivorld knew him not.
11. He came unto his own^ and his own received him
not.
The wisdom, the power, the goodness of the
Creator is manifest to tlie understandings of men.
"He left not himself without witness, in that he
did good, and gave us rain and fruitful seasons." '
Yet the world knew him not. " The w^orld by wis-
dom/' by its own wisdom, by rightly exercising the
faculties which God had given, had not learnt to
know God their Creator." The world at large was
ignorant respecting him. The Jewish people, to
whom he had been clearly revealed, they had better
lActsxiv. 17. MCor. i. 21.
JOHN I. (}— 11. 15
knowledge, they had a purer faith ; and when one
came to them from the Father whom they professed
to please and serve, it might be expected that they
would eagerly follow him and hear him gladly.
But no. He came to his own, to his chosen
nation, his peculiar people, and his own received
him not. The Jewish nation in general, as we
know, did not receive him as their Messiah : and
even the people who had listened willingly to his
discourses, and been relieved by the merciful exer-
cise of his power, suffered him to be led to execu-
tion, while not a single voice was raised in his
favour. " The Son of man goeth, as was deter-
mined of him ! "
Let us however inquire on what ground they
received him not. Was it that he did not answer
the predictions which had gone forth respecting
him? We know that his lineage, his birth, his
life, and his death, did fulfil the prophecies and
correspond with the types concerning him, in the
most minute and remarkable particulars. Was it
that he did not show such signs and wonders and
mighty deeds, as were reasonably to be expected
from the Messiah! It was acknowledged, — "This
man doeth many miracles ; " — " No man can do
the miracles which thou doest, except God be with
him ; — " He saved others," though himself he did
not save. Was it that his discourses and his doc-
trines were not in agreement with the character
which he claimed? It was acknowledged, that
" never man spake like this man : '" — that " all
16 JOHN I. 0—11.
men were astonished at the gracious words whicli
proceeded out of his mouth : " — that " he taught as
one having authority, and not as the scribes." And
yet they received him not.
The reason was not in him, but in themselves.
He came in a particular character. He came as a
Saviour. He was announced as such by the angels.
" Unto you is born this day a Saviour, which is
Christ the Lord." For this he was promised, pre-
dicted, sent ; for this he took our nature, minis-
tered, and died ; that he might redeem a lost
world, and deliver a race which sin had ruined.
Now, to receive one who comes in this character,
and purports to be such a Saviour, requires a cer-
tain state of mind in those who so receive him.
To receive one who offers deliverance, implies a
sense of danger, a sense of destitution and helpless-
ness. To receive redemj)tion through Christ Jesus,
was to acknowledge a state of bondage and con-
demnation. To receive eternal life as the gift of
God for his sake, was to cast themselves on his
mercy, to abandon all personal claim, to renounce
all procuring merit in themselves.
Tbe Jewish people perceived this : against this
their pride and their self-complacency revolted ;
and for this cause they received him not. So St.
Paul expressly shows, arguing to the Jews them-
selves in his epistle to the Romans. They lost?
he says, the blessing offered them : they did
not become tJte Sons of God, because they per-
sisted in trusting to themselves, and refused to
rely on Jesus as a Saviour. " Tlioy being igno-
JOHN I. 6— 11. 17
norant of God's righteousness, and going about to
establish their own righteousness, have not submitted
themselves to the righteousness of God." » The fifth
chapter of this Gospel (ver. 39) supplies an exam-
ple, where we find our Lord reasoninu' with the
Jews around him. " Search the Scriptures ; for in
them ye think ye have eternal life : and they
are they which testify of me. And ye will not
come to me that ye might have life." Here he
addresses them as expecting eternal life, and
thinking that they had it in their Scriptures; but
not rightly interpreting the Scriptures, and there-
fore not having salvation, because they refused it
through him who is the author of it. "Ye will
not come to me, that ye might have life." Ye
will not come to the fountain, or ye might be
cleansed. Ye withdraw yourselves from the phy-
sician, or ye might be healed. Ye will not seek
the appointed door, or ye might enter in. Thus
they maintained their self-dependence. They would
mot receive salvation "of grace." They did 7iot
receive him, because of their proud, unhumbled,
self-confident, self-justifying heart. They would
not humble themselves, that they might be exalted ;
but they would exalt themselves, and therefore they
remained abased before God.
But more than this: — Jesus came as a Saviour
not only from guilt, but from the power of sin. It
was ordained concerning him, " Thou shalt call his
name Jesus ; for he shall save his peo])le from their
3 Horn. X. 3.
c
18 JOHN I. G— 11.
sins." While he invited them to receive eternal
life, he also required them to repent ; for " the wages
of sin is death ;" — to " bring forth fruits meet for
repentance."
And here, again, they stumbled. A deliverer
from foreign yoke, a deliverer from Herod or the
Romans, they would have gladly followed. But
a deliverer from sin had no inducement for them.
That yoke they had not felt heavy. They did not
grudge the tribute which they paid to Satan.
We meet with an example in the eighth chap-
ter of this Gospel. There our Lord, discoursing
in the presence of a large company, said to some
who believed on him, "If ye continue in my
word, then are ye my disciples indeed ; and ye
shall know the truth, and the truth shall make you
free." This saying offended his hearers. They
answer, — " We be Abraham's seed, and were
never in bondage to any man : how sayest thou.
Ye shall be made free?" They would not under-
stand, — it did not suit them to understand, — that
" whosoever committeth sin, is the servant of sin."
They did not understand — nor care to understand —
that he alone who could renew the heart in righte-
ousness and true holiness, could make them "free
indeed."
To receive him who required them to be, and
who would make them, " poor in spirit," and
" pure in heart," and lovers of righteousness, and
merciful, and meek, — was to lay aside their pride,
and their sensuality, and their love of this present
world, and their covetousness. And tlierefore they
G
JOHN I. 6—11. 19
received him not. And this was their condemna-
tion : that light was come into the worhl ; but they
loved darkness rather than light, because their
deeds were evil. This was their condemnation,
that Avhen He came unto his own, his own received
him not. They rejected him, because of their
proud, unhumbled, unsubdued, self-confident, self-
justifying heart. They depended on themselves
that they were righteous, and " had need of no-
tliing ; and knew not that they were wretched, and
miserable, and poor, and blind, and naked."*
Let their error be our warning ; their loss, our
security. Let us learn to feel our own wretched-
ness, that we may gladly welcome deliverance ; let
us acknowledge our helplessness, that wo may
gladly lean on him who is " miglity to save.''
" Blessed are tlie poor in spirit, for theirs is the
kingdom of God."
* See Rev. iii. 1/.
c 2
20 JOHN I. J 2, 13.
LECTURE IV.
THE PRIVILEGES OF THOSE WHO RECEIVE THE
WORD AS SENT OF GOD FOR THEIR SALVA-
TION.
John i. 12, 13.
12. But as many as received him, to them gave he power
to become the sons of God, even to them that believe on his
name :
13. Which were born, not of blood, nor of the will of the
flesh, tior of the icill of man, but of God.
It lias been already stated, that M'hen the Son of
God came, he did not meet with acceptance. He
came unto his own, and his oivn 7'eceived him not.
It was necessary, in the divine counsels, that the
word of God should be first spoken to the Jews :
but " they put it from them, and counted them-
selves unworthy of eternal life." Yet not all.
There were those who said, " Lord, to whom shall
we go? Thou hast the words of eternal life."
These opened their eyes to the evidence which
proved him to be the Messiah. These neither
opposed his doctrines, nor revolted from the re-
demption which he offered them. They closed
with the mercy of God ; they believed in his name ;
they received him ; and, together with him, they
received the privilege which he alone can give, the
" adoption of children," and became the sons of God.
JOHN I. 12, 13. 21
Became, were made, tlie sons of God. Were they
not so before ?
In one sense, all mankind are the sons of God.
So Adam is called by St. Luke, ^ when he is tracing
the line from which Joseph was descended. But
the whole of the Jewish people were children of
God in a hi""her sense. God sent a messaji^e to
Pharaoh: (Ex. iv. 22:) "Thus saith the Lord,
Israel is my son, even my first-born." Accord-
ingly Moses addresses the people in Deuteronomy,
(xiv. 1,) " Ye are the children of the Lord your
God." Jesus recognizes them as such, distinguish-
ing them from the Gentiles. (Matt. xv. 2G.) " It
is not meet to take the children's bread, and to cast
it to dogs." And St. Paul speaks of the privilege
enjoyed by his brethren ; (Rom. ix. 4 ;) " Who
are Israelites ; to whom pertaineth the adoption,
and the glory, and the covenants, and the pro-
mises."
Yet still we find, that they required, and were
capable of, a further and more special adoption.
There is a higher privilege, which they could only
possess as disciples of Christ Jesus : a privilege
which those Jews forfeited, who, when he came,
received him not; and to which those were raised,
who did receive him, and believed in his name.
To as many as received him, — to those who ac-
knowledged the character in which he came, and
accepted the redemption which he offered, — to those
he assigned the blessings which he alone could
give, and which in no other way they could enjoy.
' Luke iii. 38.
22 JOHN I. 12, 13
To as mail?/ as received fiiin, to them gave he power
to become the sons of God. God's children.
" Ye shall be my sons and daughters, saith the
Lord Almighty." And justly are they so entitled.
It is not a vain and empty term. For, by the adop-
tion given them, they have the provision, and the
education, and the inheritance of children.
1. They have the provision of children. As the
Father of all, God has j^rovided for the whole race
of man. He sends them rain and fruitful seasons ;
he causes his sun to shine, and his rain to fall, " on
the just and on the unjust." But a very different
provision is made for those who belong to the cove-
nant which is in Christ Jesus. They have the
assurance that their God shall supply all their
wants ; that all needful things shall be added to
them ; for their heavenly Father knoweth that they
have need of all these things. " For even the
hairs of your head are all numbered." ^ The cir-
cumstances of their lives are so ordered, that all
things work together for their good. If they are
poor, it shall preserve them from temptation, and
keep them humble ; if they are rich, it is that they
may be " rich in good works." If they are in
adversity, it is that they may enjoy a peace which
this world cannot give. If they are in prosperity,
it is that they may take comfort from the sunshine
of God's favour. Rich or poor, afflicted or pros-
perous, in health or in sickness, in life or in death,
" they are the Lord's."
2 See Matt. vi. 33. Thil. iv. ll».
JOHN I. 12, 13. 23
2. Together with the provision, they have also
the education of children. If they are the sons of
God, they are "led by the Spirit of God;"^ and
prepared by his grace for the glory which is to
follow. He purifies them from the corruption of
their natural descent, and renews them after his
own image ; he vvithdraws their hearts from things
below, and raises them to things above : he uses
exactly that discipline which their character most
needs, whether gentle or severe : sometimes he
chastens them, that they "may bring forth more
fruit;" but still he "dealeth with them as sons;"
" yea, spareth them as a man spareth his own
son that serveth him." ^
3. And in the end they have the inheritance of
children. "If they are children, then are they
heirs ; heirs of God, and joint-heirs with Christ." ^
If they are children, they are the " blessed of the
Father," whose "good pleasure it is to give them
the kingdom," " the kingdom prepared for them
from the foundation of the world."'' We need not
know, or desire to know, more of this inheritance,
than that it is worthy of the purchase of the blood
of Christ; worthy of the promise of God's ever-
lasting covenant. It is an "inheritance mcorrup-
tible, and undefiled, and that fadeth not away." ^
Such are the privileges of those who are made
3 See Rom. viii. 14.
^ See John xv. 2. Ilcb. xii. 7. Mai. iii. 1 7.
5 Rom. viii. 17. ^ Matt. xxv. 34. Luke xii. 32.
7 1 Pet. i. 4.
24 JOHN 1. 12, 13.
the sons of God by ffiitli which is in Christ Jesus.
But who shall declare their generation ? They
are born, not of blood, nor of the will of the flesh, nor
of the will of man, but of God. It is not with
their spiritual as with their natm^al birth : that
comes of the will of the flesh, and of the will of
man ; but the spiritual being cannot be so handed
down : God keeps it in his own power. The cor-
ruption of Adam descended in natural course to
his posterity ; but not so the grace of Adam, or of
any since born his children : no man can produce it
in another by his own means, or secure it for
another by his will and desire. It is the gift of
God. And though we are sure that it is be-
stowed according to just and equal laws, we are
often foiled and baffled, if we attempt to trace
their operation.
Still, we know that, whicli it is of chief conse-
quence to know. Though this birth is a secret thing,
and of a spiritual nature, it is discerned by outward
signs. It belongs to those who receive Christ
Jesus. To as many as receive him, to them gives he
power to become the sons of God, even to them that
believe in his name.
Blessed are they whose S])irit bears witness with
them that such is their case and state ! And the
more blessed, because "flesh and blood" has not
put this new heart and right spirit witbin them,
but the Father which is in heaven. If it was of
flesh and blood ; if it was of the will of man, and
not of God, — it might fail " through their mani-
JOHN I. 14. 25
fold temptations." The corruption which they feel
within, tells them it might fail, if it was of them-
selves. But this is their security ; — that it is not
of the will of the flesh, nor of the will of man, hut of
God. And none shall pluck them out of his hand.
He that is the author, will be the finisher of their
faith. " He that hath begun a good work in them,
will perform it unto the end."
LECTURE V.
THE WORD BECAME MAN. HIS GLORY, AS SEEN
BY THE APOSTLES, AND WITNESSED IN THE
WORLD.
John i. 14.
14. And the Word was madejlefsh, and dwelt among ns,
{and we beheld his (ilorij, the (flory as of the only begotten
of the Father,) full of grace and truth.
St. John, in the preceding verses, had declared
the DIVINITY of the Redeemer. "The Word was
God." He now testifies, with the same clearness,
a truth which equally concerns us, his humanity.
The Word was made flesh. He who was God, took
upon him the nature of man: the nature of frail
mortal flesh. He did not cease to be what he was :
he could not cease to l)e what he had been from
26 JOHN I. 14.
eternity ; but he became, what he was not before,
man as well as God.^
Let us consider, first, Is this possible ?
Why should it not be possible? There seems
no reason why the nature which is clothed with
flesh should only be such a nature as our own.
God, we know, breathed into man the breath of
life, and he became a living soul. That soul might
have partaken of his own nature instead of the
nature which it has. The mode in which God and
man became one, we cannot comprehend; but we
need not go beyond ourselves, and the union of
soul and body in our own natures, to meet with
that which we shall never comprehend : and there
is nothing contradictory in believing that as the
living soul and body constitute one man, so God
and man are one Christ. " For with God nothing
shall be impossible."
Secondly, Does this agree with what had been
foretold, and with what the Jewish nation, possess-
ing the oracles of God, had reason to expect ?
God had declared to Adam that " the seed '' or
offspring " of the woman should bruise the ser-
pent's head."" Jesus was the off*spring of the
woman, Mary ; and was now manifested to bruise
the serpent's head, and to destroy the works of the
devil.
1 As defined by the fourth General Council. — " He was so
made flesh, that he ceased not to be the Word, never changing
that he was, but assuming that lie was not."
2 Gen. iii. 15.
JOHN I. 14. 27
Moses had assured the Israelites, that in due
time "the Lord their God shouki raise up unto
them of their brethren a prophet like unto him-
self." 3 And now the Word was made flesh, and
"born of a woman," among this people.
Isaiah had prophesied concerning a Saviour, in
words, which could only apply to one who came in
fashion as a man, and yet who was in his nature
more than man : "* whose generation was incom])re-
hensible : whose appearance was frail and humble,
yet whose power was divine.
The appearance, therefore, of Christ in the flesh
did agree with the expectation raised by prophecy.
And then we ask, thirdly, Was there a reason for
it? Scripture explains the reason. Jesus came
to save sinners, by dying the death of sinners.
In the nature of God he could not die. He
could not suffer except in that nature which had
sinned. He could only bear the curse of the law
in the nature which had incurred the curse by
transgression of the law. Forasmuch then as those
whom he came to redeem " are partakers of flesh
and blood, he also himself likewise took part of the
same ; that through death he might destroy him
that had the power of death, that is, the devil;
and deliver them, who through fear of death were
all their lifetime subject to bondage. For verily
he took not on him the nature of angels ; but he
took on him the seed of Abraham." '"
■^ Dcut. viii. If). See Acts xiii. 22.
* Compare Isa. vii. and ix. ^ Heb. ii. 14 — IG.
28 JOHN I. 14.
Therefore, according to God's power, and ac-
cording to God's determinate counsel, and for a
reason which can be explained to us, " a body was
prepared" for the Word :^ the Son of God "was
made of the seed of David according to the flesh," ''
and dwelt among ns in fashion as a man. " With-
out controversy, great is the mystery ; God mani-
fest in the flesh." ^ Great is the mystery : but how
much greater is the mercy !
And now the Evangelist adds. We beheld his
glory, the glory as of the only begotten of the Father.
Though he showed himself in the nature and
weakness of man, he also showed himself in the
glory of Almighty God. That while we can approach
and lean upon the one, we may trust in and com-
mit ourselves to the other. St. John says, " We
beheld his gloryJ" St John was one of those who
enjoyed this privilege in a special degree. He was
of that chosen party which attended Jesus on
mount Tabor, when "he was transfigured before
them, and his face did shine as the sun, and his
raiment was as white as the light." ^ The intent,
surely, of that manifestation was to leave an im-
pression upon the mind of the witnesses, which
they should in time transmit to others. St. Peter
used it for this purpose, saying, " We have not
followed cunningly devised fables, when Ave made
known unto you the power and coming of our
Lord Jesus Christ, but were eye-witnesses of his
6 Heb. X. .5. 7 Rom. i. 3.
8 1 Tim. iii. 16. » Matt. xvii. 1, 2.
JOHN I. 14. 29
majesty. For he received from God the Father
honour and glory, when there came such a voice
to him from the excellent glory, This is my beloved
Son, in whom I am well pleased. And this voice
which came from heaven we heard, when we were
with him in the holy mount." '
Such is the clear assurance left to us from those
who spoke what they knew, and testified what they
had seen. It has been handed down to us in un-
interrupted order by successive generations of
Christians. The apostles beheld it. To the
different assemblies among which they went,
" preaching the word," they related what their
" eyes had seen, and their hands had handled, of
the Word of life."" And what was so witnessed
and confirmed, the first companies of Christians
received as true; and believed in Jesus as the
Christ, the Son of God : so that Peter could affirm
of them, " Whom having not seen, ye love ;
in whom, though now ye see him not, yet believing,
ye rejoice with joy unspeakable and full of glory." 3
These, again, conveyed the word of truth to the
generation that came after; the leaven was gra-
dually diffused : the seed became a great tree,
with its branches spread on every side, and "its
leaves for the healing of the nations." But as the
tree which may have stood for centuries, and
which no man living has ever known except as a
widely spreading and an ancient tree, was once a
' 2 Peter IG— 18. '- 1 Jolin i. 1.
'^ 1 Pet. i. 8.
30 JOHN I. 14.
seed, and would never have existed at all if that
seed had not been dropped into the ground : so
with our christian faith. The believers have mul-
tiplied ; ages have followed ages ; nation after
nation has been added to the church : and the
time seems far back since that church first began
to be. Still there was a first seed ; and that seed
was planted when the Word was made flesh, and
dwelt among us, fidl of grace and truth, and the
apostles beheld his glory.
In one way, that glory has been evidently be-
held in every age that has since passed. For in
every age that has since passed, multitudes have
been brought, through the preaching of the word,
" from darkness to light, from the power of Satan
unto God : " multitudes have given up their sinful
practices and their worldly desires, and have laid
them at the foot of the cross, and have " received
the gift of the Holy Ghost," so as to become "a
peculiar people," living to the glory of God, and
adorning the doctrine of the Saviour. Men "see
their good works," see " their light shining ; "
and they behold in this a testimony, a glorious
evidence of the gospel. A testimony was given
which it was impossible to resist, when, as Saul was
on his way to Damascus, a light shone suddenly
from heaven, " above the brightness of the sun,"
and struck the persecutor with blindness. But a
few days after was Saul himself a less convincing-
spectacle, when praying for direction to him whom
he had so lately persecuted, and preaching the
JOHN I. 14. 31
doctrine which before he destroyed ? 4 The voice
which came out of the cloud was astonishing,
when it said, " This is my beloved Son, hear him."
But the dying voice of the christian Stephen
was equally convincing, when under the influence
of the Holy Ghost, he knelt down and prayed,
"Lord, lay not this sin to their charge!" "Lord
Jesus, receive my spirit ! " ^
These, however, are extraordinary cases. We
need not go so far back, we need not appeal to ex-
traordinary interpositions of divine power, to see
proofs of the glory of Christ, or to be convinced
by the evidence which it supplies. Every member
of the fold of Christ bears about him testimony to
his Shepherd's faithfulness, and truth, and power.
No evidence can be stronger. When we see an
individual of the Jewish nation, we see an unde-
niable proof of the truth of the Bible history, and
of the prophecies it contains. So, when we behold
a true and consistent Christian, w^e possess the same
evidence of all that the gospel says of the mercy of
God, the divinity of Christ, and the power of the
Spirit. What can be a greater miracle, than one
who has his deaHngs here on earth, and his conver-
sation in heaven : who is dead to the things with
which he is daily and hourly conversant, and whose
" life is hid with Christ in God ? " Surely this is not
natural. Especially when we remember the tempta-
tions of that world to which he is crucified, and the
corruption of that heart which he is subduing, and
1 See Acts ix. 3—22. ^^ Acts vii. .59, 60.
32 JOHN I. 14.
the rebellious lusts of the flesh which he habitually
mortifies.
We have reason to be thankful, that these evi-
dences of the glory of Christ have never failed.
We may see them in those around us; nay, we
may possess them in ourselves : and let none be
satisfied unless he does possess this inward testi-
mony. Every one possesses it, who, through
faith in the Son of God, is renewed after the image
of God, in righteousness and true holiness, and
enabled to escape the corruption Avhicli is in the
world. And God has put this proof within the
power of every one ; "He that believeth on the
Son of God hath the M'itness in himself;" has it
in the consciousness of his heart, and the obedience
of his life. This is a sure record ; and this is the
true faith, and eternal life.
I conclude with a single reflection; The
Word was made fiesh. For what purpose ? " For
us men, and for our salvation." He descended to
our nature, that he might exalt us to his. He
was made flesh, that we might be raised above the
flesh, and become " partakers of the divine nature."
He became the Son of man, that we might become
the Sons of God. But to what end, if we still re-
main carnal, earthly, sensual ? Know ye not that
the unrighteous, the unholy, the ungodly, " shall
not inherit the kingdom of God ? " If it could be
so, if an unsanctified, unrenewed nature could be
admitted to the presence of God and the glory of
JOHN I. 15, 16. 33
bis power, what need was there that the Word
should be made flesh and dwell amongst us ?
Therefore " cleanse yourselves from all filthiness
of flesh and spirit, perfecting holiness in the fear
of the Lord." " Mortify your members which are
upon the earth:" and "glorify God in your body and
in your spirit, which are God's." For " if ye live after
the flesh, ye shall die; but if ye, through the
Spirit, do mortify the deeds of the body, ye shall
live;" shall live for ever.
LECTURE VL
THE SUFFICIENCY OF THE SON OF GOD TO SUP-
PLY ALL THE WANTS OF HIS DISCIPLES.
John i. 15, 10.
15. John bare tvitness of him, and cried, ftaying, This
wan he of whom I spah'e, He that cometh after me, is pre-
ferred before me ; for he was before me.
16. And of his goodness have ive all received, and (/race
for grace.
The purpose of John the Baptist's mission was
to prepare the way for him of whom he spake.
D
34 JOHN I. 15, 10.
He of whom lie sjiake was como, and was now
ready to enter upon his ministry. John therefore
must be superseded, and retire before the presence
of Jesus, of whom he was the forerunner : just as
the morning star, which shines so brightly until
dawn, disappears when the sun rises in the
heavens.
And now the evangelist proceeds to describe the
benefits of his light ; his blessed influence upon
the world. His divine nature, his eternal exist-
ence, his omnipotence, had been before declared.
"In the beginning was the Word; and the Word
was with God ; and the Word was God." But
this might be, and yet no advantage be derived to
man. The mine may be rich ; full of gold or
precious stones : but what is this, unless the mine
is open to us, and we have access to the treasure?
To the treasure which is laid up in Christ, all
who believe in him have access. The apostles had
already proved this ; and St. John speaks his own
experience, when he writes, of his fulness have all,
we received, and grace for grace. '
It was from his fulness that these unlearned and
iirnorant men received "a mouth and wisdom,"
which all their " adversaries had not been able to
resist." 3 He supplied their answer to the high
priest and elders. It was not in their own
strength, which had been ])roved weakness : but in
1 Xapiv dvTt xaptTos. A double measure of grace ; grace in-
creasing by successive degrees.
2 2 Luke xxi. 15,
JOHN 1. 15, 16. 35
the might of their Master that they said, (Acts iv.
19,) "Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye.
For we cannot but speak the things which we have
seen and heard."
It was from his fulness that they had been en-
abled to perform works exceeding the power of
man: as Peter declared, (Acts iii. 10,) after the
healing of the cripj^le, " His name, through faith
in his name, hath made this man strong : yea, the
faith which is by him hath given him this perfect
soundness in the presence of you all."
It was from tiie supply of his fulness that Paul
could dare to say, (1 Cor. i. 4, 5,) " I thank my
God always on your belialf, for the grace of God
wliicli is given you by Jesus Christ : that in every-
thing ye are enriched by him, in all utterance, and
in all knowledge."
Still if this abundant grace had been poured out
upon the apostles only, those who believe in
Christ " through their word " would read of it
with little interest. It would not concern them.
But when St. John says, that of his fulness have all
we received, he spake in the name of all successive
believers. He means that Christ is the fountain
from which all may supply their need. "Ho
every one that thirsteth, come ye to the waters,
and he that hath no money ; come ye, buy and eat ;
yea, come, buy wine and milk without money and
without price." " Whosoever will, let him take
of the water of life freely." This is expressed in
many ways in Scripture. Sometimes Christ is the
D 2
30' JOHN I. 15, 1«.
stem, wliic-li funiislies the sap of life to all liis
branches. Sometimes he is the stream, which
pours fortli its perpetual supply.^ Sometimes he
is the treasury, in which " it has pleased God that
all fulness sliould dwell:" "in whom are laid up
all the treasures of wisdom and knowledge :" ^ and
these he dispenses by his Spirit, " dividing to
every man severally as he will." Thus he recovers
tliem from their lost estate, and repairs the ruins
of the fall.
Observe the richness of the treasure, observe
the copiousness of the stream. Do we want
pardon? There are none who do not need it:
but even where it is most urgently needed, of
his fulness it may be received. He has made a
full, perfect, and sufficient satisfaction for the sins
of all that believe. Even the malefactor upon the
cross was permitted to find that " the blood of
Christ cleanseth from all sin."
Do we require knowdedge ? He is " the light
of the world." He has revealed to us all that is
most valuable to learn. He has given us an ac-
quaintance with God, an acquaintance with our-
selves ; he has told us the nature of this world and
the nature of the world to come : he has told us on
whom God will have mercy, and on whom he
will not have mercy : he has abundantly fulfilled the
expectation which had gone forth concerning bim ;
•• when Messias cometh, which is called Christ, he
will tell us all things."
3 John XV. 4 ; vii. 37. * Col. i. 19 ; ii. 3.
•> John iv. 25.
JOHN 1. 15, IG. 37
Or do we need a power which we have not in
ourselves, to subdue our natural sinfulness, to keep
down indwelling sin, and to renew the heart after
the image of God ? He is the source of all spiritual
victory : and God would have us trust to the ful-
ness of his strength, that we may receive (jrace for
grace, grace in abundance and increasing measure.
Thus living upon him in perpetual dependence,
the disciples maintain a continued intercourse with
their master, the soldiers with their captain, the
servants with their Lord.
Here then must be sought whatever is wanted of
grace and spiritual knowledge. Independently of
Christ Jesus we have nothing : as he himself de-
clares, " Without me ye can do nothing." With
him we have everything. As it is written again,
" He tliat abideth in me, the same bringeth forth
much fruit:" and as St. Paul has left on record, " I
can do all things throngh Christ wliich strengtheneth
me." Let no one boast : for " what hath he which
he hath not received ?" " Our sufficiency is of
Christ." Let no one despair ; for who has ever
come to him in penitence and faith, and Ix'en cast
out, or found his truth to fail?
38 .JOHN 1. 17.
LECTURE VII.
THE OLD AND NEW COVENANT CONTRASTED.
THE USE OF THE LAW.
John i. 17.
17. For the law teas given hy Moses, hut grace and
truth came by Jesus Christ.
A comparison is here drawn between the first
and second dispensation. And the difference is
strongly marked by the circumstances attending
til em.
The law was given by Moses. Moses was aliighly
favoured servant of God, selected to communicate
his will to the chosen nation. Yet he was a man ;
one of the fallen race of Adam. But grace and
truth came hy Jesus Christ. God having a design
of mercy, sent forth his Son — his well-beloved
Son, in whom he was well pleased : — and he,
" the mighty Lord," was proclaimed as " the
Prince of peace."
Again, when Moses was summoned to receive
the declaration of God's purposes, Mount Sinai
8
JOHN I. 17. 30
burned with tire; blackness, and darkness, and
tempest surrounded it, and there was beard " the
sound of a trumpet, and tbe voice of words ; which
voice they that heard entreated that the word
shoukl not be spoken to them any more : and so
terrible was the sight, that Moses said, I exceed-
ingly fear and quake." ^ But the grace and truth
which came hi) Jesus Clirlst, was characterised by
its different announcement. All was condescension
in God, and comfort to mankind. " Fear not ; 1
bring- you good tidings of great joy, which shall
be to all people." " Glory to God in the highest;
on earth peace, good will tow^ards men."
Still it ' w^is an advantage which we must not
undervalue, that the law was glueu hy Moses to the
Israelites. It was an " advantage, great every
way, that unto them were connnitted the oracles
of God." God did not pass them by : or give
them up, like other nations, " to a reprobate
mind," ignorant of him and of his will. They
were taught his " statutes and his judgments, which
if a man do, he shall continue in them." And they
were many, more than we pretend to number, w ho
w^ere thus led to " do justice, and love mercy, and
walk humbly with their God," and to direct their
lives " according to the commandments and ordi-
nances of the law."
What, however, would be the effect of this law
of God, if we had no other revelation of his will ?
What, but to condenm all mankind ? As the
) ileb. xii. 18—21.
40 JOHN 1. 17.
;i])ostle says, to " conclude all under sin," that
" every mouth may be stopped, and all the world
become guilty before God ?" This law, whetlier
given to the Israelites by Moses, or repeated by
Jesus in his discourses, may all be summed up, as
he has himself summed it up, under these two
beads : " Thou shalt love the Lord thy God with
all thy heart ; and thy neighbour as thyself." And
who can hold uj) his hand and affirm, 1 am guiltless
of any transgression against these laws ?
If then the terms of the law are such, as to con-
demn those who transgress it — and such must be the
terms of every law — " Cursed is every one that con-
tinueth not in all the things which are written in the
book of the law to do them :"3 it is clear that " by
the law is the knowledge of sin :" that " by the deeds
of the law no flesh shall be justified :" and we have
eternal reason to be thankful, that grace and truth
came from the Lord Jesus Christ. The apostle has
taught us how to feel and reason : saying, " The
strength of sin is the law: but thanks be to God,
which giveth us the victory through our Lord Jesus
Christ."
It is right to be often reflecting upon this :
to call to mind, how many things we have done
M'hich we ought not to have done : how many
things we have left undone that we ought to
have done : and that our only comfort must
be, " By grace are ye saved ;" " by Jesus Christ
all that believe are justified from all things, from
" DcLit. xxvii. 26. Jer. xi. 3. Gal. iii. 10.
JOHN 1. 17. 41
which ye could not be justified by the law of
Moses." Thus the law is used by the Spirit to
" convince of sin, and of righteousness, and of
judgment ;" becomes " a schoolmaster," a mighty
teacher, " to bring us unto Christ :" to awe the
transgressor into a thankful acceptance of his
mercy. In earthly cases, we often find the criminal
hardened in his denial of guilt, confident of escape
sullen, obstinate : but when an unexpected witness
appears against him, and his guilt is clearly shown
his spirit fails, his conscience shrinks, and the
terror of death subdues, if it does not soften him.
The effeet of the law upon our hearts should be of
a like nature : should be to soften them, now, in
time, that we may not at last fall into the hands of
an unpropitiated God. It seems to say, why con-
tend and dispute against God ? Ye cannot change
him who is unchangeable : ye cannot alter his
will, which is fixed from everlasting upon the
pillars of eternal right: but ye may reject his
counsel against yourselves, (it is but too possible,)
ye may despise his mercy, and then, too late,
experience his anger. Whether ye will hear, or
whether ye will forbear, ye must submit to die
and stand before God, to be judged by that law
which he has ordained. " Woe to him that striveth
with his Maker?" Repent, and return unto the
Lord : there are still the means of i)eace and recon-
ciliation : grace and Irufh came hy Jesus Christ :
cast upon him your burthen, and find rest unto your
souls.
4'2 JOHN I. 17.
Therefore, as the demand of the law is perfect
obedience, so the offer of Christ is perfect for-
giveness. Perfect forgiveness no man has paid or
can pay. Perfect forgiveness every one may enjoy
who seeks to be accepted through the righteousness
which is of God by faith. The two covenants have
this great distinction. One is command, the other
is mercy : mercy which assures us, that though man
had transgressed the covenant of command, God had
still in store a covenant of grace ; that though man
had fallen far short of the obedience which God re-
quired, God has not altogether cast off his unworthy
servants. " Herein was love, not that we loved God,
but that he loved us, and, while we were yet sinners,
has reconciled us to himself by the death of his
on.
But here a question meets us, which occurred to
St. Paul, when arguing in this same strain.
" Wherefore then serveth the law ?" ^ Are we at
liberty to disparage it, to neglect it ? God forbid.
Think not, said our Lord himself, foreseeing what
might be alleged, " think not that I am come to
destroy the law and the prophets ; I am not come
to destroy, but to fulfil.''
And there are three uses which the law serves,
all which tend to establish the Christian character ;
there are three considerations which it suggests to
the mind, all which we must attentively cherish.
We read the commandments of the law, as
• Gal. iii. ID.
JOHN 1. 17. 43
Moses gave them to the Israelites. The Lortl Jesus
enforced them, explained them, extended them,
showed that the spirit of them, and not the letter
only, must be fulfilled. The apostles still further
point out their bearing upon the heart and life.
The first thought should be, This is God's will
respecting me. My Saviour kept all these laws
perfectly. Not that I might not keep them, but
that he might leave me an example as well as an
injunction to follow his steps, and walk as he
walked. These, then, are to be my rule ; and by
these I must exercise myself, that I may " keep a
conscience void of offence towards God and towards
man."
The second thought is of another nature. These
are the commands of God. This law is his law —
my Maker's law. What could be my hope, if he
were to reward me according as I had kept it from
my youth up ? If that were to be my " righteous-
ness, that I had continued in all the things that
are written in the law to do them V Thanks be to
him, who has " redeemed me from the curse of the
law:" whom God has made to me " wisdom, and
righteousness, and sanctification, and redemption."
And, lastly, consider within yourselves, Do I
keep these commandments ? Do I allow myself iu
the wilful neglect of any of them ? Is it my aim,
my desire, my prayer, to love the Lord my God
with all my heart, and my neighbour as myself?
to bring every thought, word, and wish, into cap-
tivity to the obedience of Christ : Do I direct my
life by the law, and try myself and judge myself by
44 JOHN 1. 17.
the law, though I trust not to be " under the law
before God ?"
This use of the law remains under the Gospel ;
and those who most constantly use the law for these
purposes, are those who understand the gospel best.
Whatever, then, your state is, there is use in the
law. If ye are yet unreconciled to God, the law
condemns you. " Agree with thine adversary
quickly." Apply unto Christ, who bore your sins in
his own body, that ye may find rest unto your
sou Is.
If ye have already sought shelter under his
cross, still keep your eye upon the law. Look to it,
that ye may better measure that which is beyond
all measure, the goodness of him who has blotted
out the record of your transgressions. Look to it
also as the rule by which ye are to be guided ;
the standard by which ye are to judge yourselves
now, and hereafter to be judged : see how far, how
very far, ye come short of that standard, and be
humble.
JOHN I. 1ft. 45
LECTURE VITI.
WHATEV'ER KNOWLEDGE WE HAVE OF GOD, IS
DERIVED TO US THROUGH HIS SON JESUS
CHRIST: WHO HAS DECLARED HIS JUSTICE
AND HIS MERCY.
John i. 18.
18. No man hath seen God at any time : the only he-
gotten Son, nhlch is in the hosoni of the Father, he hath
declared him .
This sentence reminds us of a most important
truth. We know nothing of God, nothing which
we can depend upon or trust to, except what he has
himself revealed. No man lias seen God at any time. '
As it is justly asked in the book of Job, " Canst
thou by searching find out God ? Canst thou find
out the Almighty unto perfection ?" "
Yet we often meet with those who argue resi)ect-
ing God and his counsels, as if they had seen him,
and been admitted to the " secret things which
belong to him." And still more often we find men
so acting, so living in the world, as if they knew
that he was regardless of either right or wrong, and
w^ould make no difference between those who serve
him and those who serve him not.
' Seen, perceived, discovered, and fully understood, either as
to his essence or his attributes. Declared, revealed, disclosed.
" Job xi. 7.
46 JOHN I. 18.
Now it would be a grievous calamity if there
were no help for this ignorance : if, because no man
hath seen God, therefore no man, however desirous
and piously sincere, could become acquainted with
his character and will. His we are, and from his
hand nothing can deliver us. We must be sensible
of the power which he has over us, whether for
good or evil, happiness or misery, if we either turn
to the constitution of the body or the soul. Can it,
then, be a matter of indifference, a light matter,
whether we are the objects of his anger, or his fa-
vour ? whether he is reconciled to us, and we are at
peace with him ?
Here, then, is the blessing which we receive
from that vast event which St. John has been an-
nouncing, " God manifest in the flesh :" God re-
vealing himself to us " by his Son, the brightness
of his glory, and the express image of his person."
No man hath seen God at any time : the oiily he-
gotten Son, luhich is in the bosom of the Father, he
hath declared him. Or, as the same truth is ex-
pressed in St. Luke, (x. 22,) " No man knoweth
who the Father is, but the Son, and he to whom the
Son will reveal him.'
The Jewish Scriptures certainly furnish much
knowledge of God ; all the knowledge which could
be given by description. He is represented as
" God of gods, and Lord of lords, a great God, a
mighty, and a terrible." He is represented as " the
faithful God, which keepeth covenant and mercy
with them that love him to a thousand generations." ^
^ Deut. vii. 9.
JOHN I. 18. 47
" All his ways are judgment : a God of truth and
without iniquity, just and right is he." '^ The Psalms
of David abound with great and lofty thoughts con-
cerning the majesty and goodness of God. And
the prophets fill up the outline, and describe " the
High and Holy One, who inhabiteth eternity,
whose name is Holy, yet humbleth himself to behold
the things that are upon the earth," and " look on
him that is poor and of a contrite spirit, and trem-
bletli at his Avord." ^
St. John, hoAvever, was no stranger to this. He
was brought up in the knowledge of it, as belonging
to the Jewish nation ; a nation distinguished from
the rest of the world, because they had this know-
ledge ; because they did not " change the glory of
the incorruptible God into an image made like to
corruptible man," or suppose that the world was
either self-created or had no beginning.
And yet St. John clearly implies in this sentence
that the incarnation of the onlij begotten Son of
God, who is in the bosom of the Father, has declared
God to us, as he could not otherwise be declared ;
has given us an acquaintance with him Mhicli mo
could not otherwise have enjoyed.
And it is easy to perceive this. Let us trace it
in regard to the two attributes with which we are
most concerned, his justice and his mercy.
1. We are told, plainly told in Scri])turo, that God
"cannot look upon evil;" that "ho will l)y uo
means clear the guilty." '' Vengeance is mine, 1
^ Dcut. xxxii. 4. ■' Isaiah Ixvi. 2.
48 JOHN I. 18.
will rc])ay, saith tlie Lord." But men invent a
thousand reasons, why they should not believe this.
Therefore the only begotten Son, who is in the bosom
of the Father, he hath declared it. He declared it»
when he was lifted up on the cross to " bear the sins
of many :" to " bear our sins in his own body :" to
" give his life a ransom :" to " die unto sin :" to
show that between sin, and misery as the consequence
of sin, there is an inseparable connexion — and that
"if ye live after the flesh, ye shall die ;" for " the
wagfes of sin is death."
A king', (let us suppose,) an earthly sovereign,
has proclaimed to his sulyects, that every wilful
offender against his law shall die. What irresistible
force would be added to his proclamation, if, rather
than leave the law unsatisfied, he did not spare his
son, his only son ! Here, then, the incarnation of
the only begotten Son of God has declared to us the
JUSTICE of the Father with a plainness not to be
misunderstood.
2. But God is also revealed to us as " long-suf-
fering, and of great mercy, forgiving iniquity,
transgression, and sin." And surely the gospel of
Christ Jesus has declared this in characters which
shine as a sunbeam. There his mercy is beheld in
active exercise : " For God so loved the world, that he
gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life."
As the apostle writes, " Herein is love, not that
we loved God, but that he loved us, and sent his
Son to be the propitiation for our sins." The only
JOHN T. 18. 49
begotten Son, who is in the bosom of the Father, has
declared tlie Father to us, as planning the M^on-
derful scheme of our redemption ; as testifying his
goodness by that " mystery of godliness,"' Mhich
" the angels desire to look into : "' as sending out his
ambassadors to a rebellious world, that the Avorld
may be converted to God : " as having prejjared
for them that love him " glory which cannot be ex-
pressed, and " such good things as pass man's un-
derstanding."
Behold, then, the character in which God is
revealed to us : He, whom no man hath seen at
any time, " though he is not far from any of us ; "
He with whom we have to do. However boldly
men may contend and cavil, they cannot know him,
except as he has revealed himself. Behold, as St.
Paul says, looking to this very thing — " behold the
goodness and severity of God : on them wliich
fell, severity ; but towards thee, goodness, if thou
continue in his goodness : otherwise thou also shalt
be cut off." «
" Behold, ye despisers, and wonder, and perish."
Behold, ye that are penitent and poor in spirit, and
rejoice : for " the mercy of the Lord is on them that
fear him," and "he that humbleth himself, shall be
exalted."
6 K(j
111. xi. 111:.
£
50 JOHN I. 19— '28.
LECTURE IX.
JOHN'S ACCOUNT OF HIMSELF. HIS BAPTISM.
John i. 19—28.
19. And this is the record of John, when the Jews sent
Priests and Levitesfrom Jerusalem to ask him, Who art
thou ?
20. And he confessed, and denied not : but confessed, I
am not the Christ.
21. And they asked him, What then ? Art thou Elias?
And he saith, I am not. Art thou that prophet ? And he
answered. No.
22. Theti said they unto him. Who art thou ? that we
may give an answer to them that sent us. What sayest
thou of thyself?'
23. He said, I am the voice of one crying in the wil-
derness, Make straight the way of the Lord, as said the
prophet Esaias.
John had taken upon himself a character of great
importance. He had stood forward, and called
upon all to consider their ways, " before the
coming- of the great and dreadful day of the Lord."
" Repent ye, for the kingdom of heaven is at hand."
He might expect to be inquired of, Who art thou ;
what sayest thou of thyself f Art thou " he that
should come to redeem Israel ; " or, art thou Elias,
JOHN I. U»— -28. 51
who, according to the scribes " must first come ? " '
Art thou that prophet 1 And he answered. No. He
was not the Christ. He woiihl not take upon him-
self the name of Elijah, that great and honoured
name, though he was acting " in the spirit and
power of Elijah, to make ready a people prepared
for the Lord."^ Nor was he a prophet commis-
sioned of God to declare things future. But he was
one in whom prophecy was accomplished : he was
" the voice of him that crieth in the wilderness,
Prepare ye the way of the Lord, make straight in
the desert a highway for our God." ^
24. And they which were sent were of the Pharisees.
25. And they asked him, and said unto him, Why
haptizest thou then, if thou he not that Christ, nor Elias,
neither that prophet ?
26. John answered them, saying, [baptize with luater :
hut there standeth one among you, whom ye know not ;
27. He it is, who coming after me is preferred before
me, whose shoe's latchet I am not ivorthy to unloose.
28. These things were done in Bethalmra beyond Jor-
dan, where John was baptizing.
The Evangelist here speaks of baptism, as of a
practice familiarly known. And so the question
of the Pharisees is not, why IjujAizcst thou at all ?
but why haptizest thou, if thou he not that Christ,
nor Elias, neither that prophet? Yet if the word
were not in constant use among ourselves, we
should see that it needed explanation. John was
1 Matt. xvii. 10. ^ Lui^g i- 17. ^ Isaiah xl. 3.
E 2
52 JOHN I. 19—28.
baptizing, — baptizing with water, those who came
to him for this purpose, " confessing their sins." To
what end?
The oldest Jewish writers acquaint us that such
baptism had been practised as an ordinary rite,
when a heathen became a proselyte to the truth re-
vealed in the Hebrew Scriptures, and turned from
his national " vanities to serve the living and true
God." " In all ages," they say, " when a Gen-
tile is willing to enter into the covenant, and
gather himself under the wings of the majesty of
God, and take upon him the yoke of the law, he
must be circumcised, and baptized, and bring a
sacrifice."^ Certain rules were observed, both of
time and place. It was done — not on the sabbath,
not by night — at a confluence of waters, with two
or three reputable persons as witnesses.
The meaning must have been this : — The
convert had been polluted by idolatry, and all its
attendant wickedness. From this he must be puri-
fied. And the water with which he was sprinkled,
or into which he was plunged, was an emblem
of the purification which he required and received.
It did not purify, but it prefigured and betokened
purification. As was said afterwards of Christian
bajitism, " Arise, and be baptized, and wash away
thy sins, calling upon the name of the Lord ; " so
would the Jewish teacher say, Arise, and be bap-
tized, and wash away thine idolatry : — as the water
cleanses the defilement of the body, so let the cor-
* Maimonicles. Quoted by Wall.
JOHN I. 19—28. 58
ruption which has defiled the soul be purged and
cleansed.
Still it might be asked, Whi/ haptizcst thou,
when those whom John was bajitizing were not
heathens, but belonged to the chosen nation, and
acknowledged the God of their fathers. He ac-
quaints us, that he baptized with water " unto
repentance." " The multitude who came forth to be
baptized of him," confessed that they as much re-
quired to be cleansed from the corruption of wilful
sin, as the heathens from their ignorant supersti-
tions. Each M'ere to become new creatures, being
" purged from their old sins." ^
The meaning of the ordinance remained un-
changed, when our Lord saw fit to sanction it as
the entrance into his religion, the token of his
faith : and taught his apostles to " go into all the
world, baptizing in the name of the Father, and
of the Son, and of the Holy Ghost." The convert
to the Hebrew faith washed away his idolatry : the
convert to the Christian faith washes away his cor-
rupt nature, in whatever way it may have polluted
him : the prayer for him is, that the water with
which he is baptized, may be " sanctified to the
mystical washing away of sin," and be attended by
" spiritual regeneration." "
It cannot affect the nature of the ordinance, whe-
ther it be performed by the immersion, or by the
sprinkling of the body. In whatever way it is per-
formed, it is figurative, 'ilie putting away of the
defilement of the flesh, is nothing except as it in-
5 See 2 Pet. i. 9. c ggg Baptismal Service.
54 JOHN I. 19—28.
dicates the heart renewed, and " believing unto
righteousness." All the waters of Jordan can be
no more effectual than the smallest drop, to confer
grace which God does not bestow, or wash away
sin which God does not forgive. And therefore
we bring our children to the font, in humble hope
and earnest prayer, that as the body is sprinkled
with water, so the heart may be " sprinkled from
an evil conscience," " sprinkled with the blood of
Jesus Christ," 7 and renewed by the Spirit unto
righteousness and true holiness : and thus the words
of tlie prophet may be accomplished, " Then will
I sprinkle clean water upon you, and ye shall be
clean." «
In regard to ourselves, we have all been ba})-
tized with water unto " repentance towards God,
and faith in our Lord Jesus Christ." We do not
undervalue it, as that which was appointed of our
Lord himself, and dignified by his own example.
But as the body without the soul is dead, so
the form without the spirit is dead also. The out-
w^ard purification must be answered by inward
purity : and baptism must " save us, not " as it is
" the putting away of the filth of the flesh, but,"
as it is " the answer of a good conscience towards
God.""
7 See Heb. x. 22. 1 Pet. i. 2. ^ Ezek. xxxvi. 2.5
» 1 Pet. iii. 21.
JOHN T. '29—34. 55
LECTURE X.
JOHN DESCRIBES JESUS AS THE LAMB OF GOD.
John i. 29—34.
29. Tlie next day John seeth Jesus coming unto him,
and saith. Behold the Lamb of God, which taketh away the
sin of the world.
30. This is he of whom I said, After me cometh a man
which is preferred before me : for he was before me.
31. And 1 knew him not: but that he should be made
manifest to Israel, therefore am I come baptizing with
water.
32. Atid John bare record, saying, I saw the Spirit de-
scending from heaven like a dove, and it abode upoyi him.
33. And I knew him not: but he that sent me to bap-
tize with water, the same said unto me, Upon whom thou
shall see the Spirit descending, and remaining on him, the
same is he which baptize th with the Holy Ghost.
34. And I saw, and bare record that this is the Son of
God.
Jesus had been living in retirement while the
Baptist was fulfilling his public ministry. There-
fore John knew him not : yet he knew the purpose
for which he came. The Si)irit had revealed this
to him; and therefore he is able to l)ear record
to him as the Son of God, whose ministry was to
set aside his own, who was to complete, by the
gift of the Holy Ghost, that baptism of repentance
which he had himself been hitherto exercising.
56 JOHN I. 29—34.
He points liim out to his disciples in terms which
at once explains a whole volume of type and ])ro-
phecy. Behold the Lamb of God, ivhich taketh
away the sin of the world.
We had been told before, " The Word was made
flesh." The reason, the purpose of this incarnation
is now disclosed. It is all contained in the descrip-
tion, The Lamb of God. He came to be the pro-
pitiation for sin. He came to be that, which He
alone could be, an atonement to the holiness of God
for the guilt incurred by man.
Adam had transgressed the law which he was
bound to obey, and involved the whole race of his
posterity in corruption. And how could man be
pardoned, and the holiness of God's government
be maintained? " As by one man's disobedience
many were made sinners," who could be the one,
by whose " obedience many might be made
righteous ? " None of the sons of men could offer
an atonement. They needed atonement; for they
were themselves corrupt : they had nothing to pay :
" No man can redeem his brother, or make
agreement unto God for him." But the Son of
God, the eternal, uncreated Word, consented to
stand in the stead of that guilty race. " In the
volume of the book it is written of him, Lo I come
to do thy will, God." ^ Being " without spot of
sin," his innocence might be received as a free
offering: and, taking man's nature upon him, he
could suffer man's penalty.
This was determined from the beginning. Jesus
' Ps. xl. 6. Heb. X. 4, kc.
JOHN I. 20—34. 57
is called " the Lamb slain from the foundation of
the world." ^ And being so determined, it was
foreshown in various ways. From the earliest
times, the patriarchs are represented as offering
sacrifice to God. As mankind were dispersed,
they carried the custom with them, though its pur-
pose was lost and forgotten. But the whole is con-
tained in the law given by Moses to the Israelites.
It could not be mistaken, when the priest laid his
hands upon the head of the creature intended for
an offering, and made confession of sin over the
head of the sacrifice ; ^ thus prefiguring what was
afterwards to be more fully explained, how the Lord
had laid on one the iniquity of all. "*
By the ordinances of the law, various animals
were used in sacrifice ; but none so constantly as
the lamb. One was offered up in the temple
every morning, and another every evening: and
on the sabbath, two. ^ But it was the rite of the
passover which most evidently and remarkably ty-
pified that full and perfect sacrifice and satisfaction
for the sins of all men, which was consummated
upon the cross. The lamb slain as the passover
was to be without blemish. ^ So was Jesus without
spot of sin, neither was guile found in his mouth. ^
The lamb was to be "of the first year;" so Christ
was cut off in the prime of his days, and slain by
such a death, that, as was ordered in the killing
of the passover, " not a bone of him was broken."
The lamb was to be slain by the " whole assembly
^ Rev. xiii. S. ^ Lev. xvi. 21. ^ Isa. liii.
'" Num. xxviii. 3—10. " Exod. xii. 3, &c. ' See 1 Pet. i. 1!).
10
58 JOHN T. 29—34.
of the congregation of Israel.'' So it a\ as on the
principal festival of the year that " counsel was
taken against Jesus, to put him to death : " and
the whole people made it their own act, by ex-
claiming, "Crucify him! crucify him!" "His
blood be on us and on our children ! " The lamb,
too,was slain in the evening. And so it was in
the evening, " about the ninth hour," when Jesus,
" knowing that all things were now accomplished "
Mhich he had undertaken for our salvation, de-
clared, — " It is finished ; " — " and bowed his head
and gave up the ghost." And as in the manner of
the sacrifice all was similar, so was the effect the
same. The blood of the lamb sprinkled on the
door-posts of the houses preserved the people of
Israel from the messenger of destruction. And so
the blood of Christ, sprinkled, as it were, upon our
hearts, is designed to exempt the sinner from the
stroke of divine justice, and save him from " the
bitter pains of eternal death." Thus was atonement
made to the justice of God : who, in mercy to
man's ruined and helpless state, has covenanted to
receive the blood of one instead of the blood of
many, and to be reconciled to the penitent offender
for the sake of his dear Son.
Here then is the sense in which we behold Jesus
as the Lamb of God ichich taketh away the sin of
the world : — taketh away all that sin which is laid
upon him by the faith of the penitent oflfender.
The words of the Baptist show that he possessed
the kov of tliat mvstcrious worsliin which God had
7
JOHN I. 29—34. oJ)
established, and was empowered to disclose its mean-
ing, hitherto concealed. He points to Jesus, and
exclaims, Behold the Lamb of God. And behold,
in him, the person so long prefigured by the sacri-
fices of the law. Behold the one righteous, designed
in the counsels of God as a substitute for many
sinners. Behold the true Paschal Lamb, who is
offered for us, to take away the sin of the world :
who by his death shall destroy death, and by his
rising to life again shall restore to us everlasting
life. " For as in Adam all die, even so in Christ
shall all be made alive."
The application of these words of the Baptist is
simple and clear. Behold the Lamb of God. Let
wilful offenders against the divine command be-
hold the testimony which God has borne to the
heinousness of sin, in the fact established by the
law of Moses, "that without shedding of blood is
no remission."
But let the humble and contrite behold, in the
Lamb of God, an evident proof of the divine mercy.
" For if, when we were enemies, we were recon-
ciled to God by the death of his Son, nnich more,
being reconciled, we shall be saved by his life." ^
" He that spared not his own Son, but delivered
him up for us all, how shall he not with him also
freely give us all things"'^ "pertaining to life and
godliness ? "
*^ Rom. V 10. ^ Rom. viii. 32.
60 JOHN I. 35—51.
LECTURE XI.
ANDREW, AND SIMON, AND OTHERS, CALLED AS
APOSTLES OF JESUS. ESPECL\L MENTION OF
NATIIANAEL.
John i. 35 — 51.
35. Again the next day after John stood, and two of his
disciples ;
30. And luohing njwn Jesus as he walked, he saith.
Behold the Lamb of God !
37. And the two disciples heard him speak, and they
followed Jesus.
38. Then Jesus turned, and saw them following, and
saith unto them, What seek ye ? They said unto him.
Rabbi, {which is to say, being interpreted, Master,) where
dwellest thou ?
39. He saith unto them, Come and see. They came and
saw where he dwelt, and abode with him that day : for it
was about the tenth hour.
Though the call of tliese disciples was peculiar,
the circumstances attendinsr it are full of instruc-
tion .
They heard the Baptist point to Jesus as he
walked, and say, Beliold the Lamb of God, " which
taketh away the sin of the world." Behold him
" of whom Moses in the law and the prophets did
write ; " him " who should come," and whom
JOHN I. 35—51. 61
" God hath now sent to bless you : " "a Saviour
which is Christ the Lord."
How many amongst us are constantly hearino-
Jesus represented as " the way, the truth, and the
life," yet pass by on the other side ! But these
followed Jesus. Followed him, but not unknown
or unobserved. He sees and encourages the first
approach towards him ; the first breathings of their
faith. He turned, and saiu them folloioing : and
when they inquired, Master, lohere dwellest thou ?
he saith unto them, Come and see.
This was a further trial of sincerity. Many will
appear interested for a while, and then stop short.
But these came, and saw where he dwelt, and abode
ivith him that day. And whoever Avith an honest
and good heart will consent to come and sec, shall
not remain unsatisfied. In the abode where Jesus
dwells, he will see " righteousness, and peace, and
joy in the Holy Ghost." He will see that which
can no where else be found.
And then, having learnt the truth, and dis-
covered the greatness of the blessing, he will not
keep the secret within his own breast, but will
hasten to communicate it to his friends.
40. One of the two tvhich heard John .yjea/c, and fol-
loived him, was Andrew, Simon Peters brother}
41. He Jirst Jindeth his own brother Simon, and saith
unto him. We hare found the Messias,- which is, being
inierjrreted, the Christ.
'The other is commonly supposed to have been S». John
himself.
^ The Messias, signifying in Hebrew the same as the Christ
in Greek, the anointed.
62 JOHN I. 35.— 51.
42. And he brought him to Jesus. And when Jesus
beheld him, he said, Thou art Simon the son of Jona :
thou shalt be called Cephas, which is by interpretation, a
stone.
Here Jesus intimates what he afterwards con-
firmed : that Simon should be endued with sucli a
firm and consistent temper, as should " be set like
a flint," 3 inflexible and unbroken : he should be a
corner-stone of the temple which was about to be
soon raised to the honour of God and the salvation
of man.
All Christians have not the prominent station
which Peter held. But he himself speaks of all
Christians, as being living stones in that spiritual
temple, the church of God.* And none can main-
tain their integrity, who are not resolute and firm ;
as a stone solid and stedfast : a character which
they receive, as Simon received his new name, from
the Lord who has called them.
43. The day following, Jesus would go forth into Galilee,
and findeth Fldlip, and saith unto hint. Follow me.
44. Now Philip) was of Bethsaida, the city of Andrew
and Peter.
45. 'Philip Jindeth Nathanael^ and saith unto him, We
have found him of whom Moses in the law and the prophets,
did write, Jesus of Nazareth, the son of Joseph.
46. And Nathanael said unto him, Can there any
good thing come out of Nazareth ? Philip saith unto him.
Come atid see.
47. Jesus saw Nathanael coming to him, and saith of
him. Behold an Israelite indeed, in whom is no guile !
3Isa. 1. 7. * 1 Pet. ii. .5.
JOHN 1. 35-51. 6S
48. Nathanael sailh unto him. Whence knowest thou
me ? Jesus answered and said unto him, Before that
Philip called thee, when thou wast under the Jig -tree, I
saw thee.
The whole of this history is instructive. When
Philip first acquainted Nathanael of his own belief,
that the Christ was to be found in the person of
Jesus of Nazareth, the son of Joseph, Nathanael
betrays a lurking prejudice. Can there any good
thing come out of Nazareth^: Can so obscure a
place, so ill reputed of, send forth the Holy One of
God, the King of Israel ? And do not the prophets
speak of Bethlehem as the birth-place of the
Messiah ? ^
This prejudice might not have been altogether
blameable. He was not to take on trust so great a
matter. Let him " prove all things, and hold
fast that which is good." He did not speak in the
spirit of the Pharisees afterwards, when they said
in scorn, and without inquiry, " Search and look,
for out of Galilee ariseth no prophet." When
Philip invited him to come and see, he did not make
excuse ; he did not plead his family, or his busi-
ness and worldly cares: he arose and went
with Philip. And then we perceive how Philip
had been directed by a superior guidance, that he
should find Nathanael. He was suited to the
purpose in which henceforth he was to be employed ;
for he was " a Jew, not outwardly, but inwardly ; "
whose " circumcision was of the heart ; " an Israelite
5 See IMatt. ii. 4—6.
64 JOHN I. 35—51.
indeed, in whom is no guile. lie was not one of
those who "loved to pray standing in the syna-
gogues and in the corners of the streets, that they
might be seen of men." He sought the retreat of
his garden, and the shade of his fig-tree, and there
he poured out his soul before God. This, surely,
(though it is only conjecture,) is the allusion of
Jesus, who said, when thou wert under the fig-tree^
I saw thee. " The eyes of the Lord are in every
place, beholding the evil and the good ; " and the
prayer which is offered in secret, shall be "re-
warded openly."
Such a proof of divine knowledge was irresistble
to the mind of Nathanael.
49. Nathanael ansivered and saith unto him, Bahbi, thou
art the Son of God : thou art the King of Israel.
50. Jesus answered and said nnto him. Because I said
unto thee, I saw thee under the fig-tree, helievest thou ?
thou shalt see greater things than these.
51. And lie saith unto him, Verily, verily, I say unto
you, Hereafter ye shall see heaveti open, and the angels of
God ascending and descending upon the Son of mail.
There were many seasons, even whilst the Son of
man was on earth, when this sight might have been
witnessed, and "angels came and ministered unto
him." We cannot tell with certainity whether these
are alluded to, or no. Hereafter, doubtless, the
whole world shall see it together, when " the Son
of man shall come in his glory, and all the holy
angels with him, and shall sit on the throne of his
glory."
JOHN II. 1—11. H5
But another truth is coutained here, of great
practical importance. Nathanael had not resisted
the first call to inquiry, nor the first impulse of con-
viction. He had yielded his mind to the evidence
which was presented to him, " To him that hath
shall be given. Jesus says, Because I said unto
thee, I saw thee iiuder the Jig tree, believest thou f
Thou shall see greater things than these. So it is
universally. " Ye shall seek me, and find me, when
ye shall search for me with all your heart." ^ " Then
shall we know, if we follow on to know the
Lord." ^ He that now " goeth on his way softly," but
sincerely, and opens his heart to the motions of the
Holy Spirit, shall be brought to see greater things,
than, in the beginning of his course and the infancy
of his faith, he had ventured to desire.
LECTURE XXL
THE FIRST MIRACLE IS PERFORMED IN CANA
AT A MARRIAGE.
John ii. 1 — 11.
1. And the third day there was a marriage in Cana of
Galilee ; and the mother of Jesus was there :
2. And hath Jesus was called, and his disciples, to the
marriage.
^ Jerem. xxix. 13. ^ Hos. vi. .3.
G6 JOHN II. 1—11.
3. And when they wanted wine, the mother of Jesus
saith unto him. They have no wine.
4. Jesus saith unto her. Woman, ^ what have I to do
with thee ? mine hour is not yet come.
5. His mother saith unto the servants, Whatsoever lie
saith unto you, do it.
In this domestic history is represented to us the
way in which the Eternal Word, whose majesty
has been so fully described, " dwelt amongst us "
in form and fashion as a man. The first narrative
which we read, relates to his conduct at a common
family entertainment, to which, according to cus-
tom, all the friends and neighbours of the bride-
groom were invited.
It is not clear with what purpose the mother
said to Jesus, They have no wine. But from his
answer it would seem to be said with an expecta-
tion that he would exercise his power. And her
order to the servants implies the same : Whatso-
eiier he saith unto you, do it.
Those who wait long, and seek the Lord, know
not when the hour may come that he shall see fit
to hear them, and interpose. But they may be
1 Though to our ears this appellation sounds harshly, there
is no such effect according to the usage of the original language.
The word ywat might as properly have been translated. Mother.
The whole answer, however, may contribute to show that tfie
mother of Jesus, as such, is entitled to none of the veneration
which belongs to the Son alone. Whether so intended or not,
it leaves them without excuse, who taking the honour from the
Son, have exalted Mary as "the queen of heaven," "the hope,"
"the life," "the health of the world."
JOHN II. 1—11. 67
sure that he does not neglect or overlook them, and
is only delaying till the proper hour arrives. In
the mean while their course is clearly prescribed to
them. Whatsoever he saith unto thee, do it.
6. And there were set there six ivaierpots of stone, after
the manner of the 'purifying of the Jews, containing two
or three firkins apiece. ^
7. Jesus saith unto them, Fill the waterpots with water-
And they filled them uj) to the hrim.
8. And he saith unto them, Draw out now, and bear
unto the governor of the feast. And they bare it.
9. When the ruler of the feast had tasted the water that
was made wine, and knew not whence it was : (hut the
servants tuhich drew the water knew :) the governor of
the feast called the bridegroom,
10. And saith unto him, Every man at the beginning
doth set forth good wine ; and when men have well dr'unk,
then that which is worse : but thou hast kept the good wine
until now.
11. This beginning of miracles did. Jesus in Cana of
Galilee, and manifested forth his glory : and his disciples
believed on him.
The intention of the miracles performed by
Jesus is shown in these words, He manifested forth
his glory : and his disciples believed on him. The
miracles were needful to prove the authority with
which he came. The people asked, as they had a
right to ask, " What sign showest thou, that thou
doest these things?" What sign dost thou give us,
that thou hast a claim to our faith and obedience ?
And the natural answer was that which he himself
2 According to their constant habit of washing before meals,
F 2
08 JOHN n. 1—11.
alleged : " If I had not done among them the
things which none other man did, they had not
had sin ;" they would not be condemned for dis-
believing me.
It is only by some change in the usual course of
nature, either by the communication of super-
human knowledge, or by an interruption of the
settled order of the universe, that a revelation
can be proved to be of heaven, and not of men.
For this purpose alone God has seen fit to inter-
pose, and occasionally to permit a change in that
arrangement of things which he established at
the creation. He did so in the case of Moses.
Moses very naturally expected that neither the
Israelites nor the Egyptians M^ould attend to his
summons. (Ex. iv. 1.) " He answered and said,
But, behold, they will not believe me, nor hearken
unto my voice: for they will say, The Lord hath
not appeared unto thee." And the Lord promised
power, by which his mission might be plainly under-
stood, when he assured him, " Certainly I will be
with thee." The like power was given to Joshua
till the will of God was accomplished by the settle-
ment of the Israelites in Canaan : the like power to
Elijah, when he recalled the people from their
idolatry. And now the divinity of Jesus was
manifested in the like manner. What we call the
laws of nature, i. e. the principles on which God
framed the world, were suspended at his command :
water became wine : the sea was calmed : the pro-
vision of bread was augmented : the fig-tree
withered away : fever, even death, was arrested
in its course.
JOHN 11. 1— II. 69
Thus the Creator did again, what he had before
done at the creation. He visibly exercised that
}30wer to change the regular system of things,
which he is constantly exercising to keep the sys-
tem regular. It is not more surprising that a
certain union of substances should produce wine,
than that they should produce water : that the
juice by which a tree is nourished should suddenly
fail, than that sap should ever flow within its
pores. It is not more surprising that the substance
of a few loaves and fishes should be enlarged, till
many thousands were satisfied with food, than that
any substance should ever be ])roduced where none
existed before. It is not more surprising that the
eye should be enabled to see, or the ear to hear,
than that any ear should be formed for hearing, or
any eye for seeing. It is not more astonishing that
the blood should be restored to its natural circula-
tion, or that the lungs should breathe again, than
that blood should be " the life of man " at all, or
that "the breath of life" should ever have been
imparted.
If, then, it at first seems strange, that Jesus
should perform these wonders and mighty deeds,
we should look back to the beginning, when God
created the heaven and the earth. What could be
more strange than that God should say, " Let
there be light, — and there was light." " Let us
make man in our image. — And man became a
living soul." And we were before told, that
"nothing was made, that was made, without"'^
3 Chap. i. 2.
70 JOHN II. 1—11.
him who was now exercising his power : exercis-
ing his power to change or to suspend what he had
at first ordained and established. The object was
no Hght one ; it was one which could not other-
wise be fulfilled : it was to show that he who had
now been born into the world was indeed " a
Saviour, which is Christ the Lord." And St. John
here, unintentionally as it were, alludes to the effect
produced upon his own mind, and the minds of his
brethren. This heginning of miracles did Jesus in
Cajia of Galilee ; and his disciples believed on him.
We, who could not witness the miracles, believe on
him through the word of these disciples. And if we
continue steadfast in the faith, the promise made by
Jesus to Nathanael may be again applied. We
" shall see greater things than these." Indeed,
greater things are daily seen, when the promise of
the Scripture is fulfilled, and a new heart and a
right s})irit is given to any man. It is much to
govern the material elements, and can be done by
him alone who moulded them in their original
form : but it is more to govern the human will,
and give a new direction to the affections ; to raise
them above things seen, and fix them upon things
eternal.
May wc be all conscious of this superior power
exercised over ourselves !
JOHN IJ. 1-2— -25. 71
LECTURE XIII.
JESUS CLEARS THE TEMPLE OF THOSE WHO
PROFANED IT, GIVING AN EXAMPLE OF RELI-
GIOUS ZEAL.
John ii. 12 — 25,
12. After this he went down to Capernaum, he, and his
mother, and his brethren, and his disciples : and they con-
tinued there not many days.
13. And the Jews' passover was at hand, and Jesus
went up to Jerusalem, ^
14. And found in the temple those that sold oxen atid
sheep) atid doves, and the chancers of money sit tiny.
15. And when he had made a scourge of small cords,
he drove them all out of the tonple, and the slceep, and the
oxen ; and poured out the changers money, and overthrew
the tables ;
16. And said unto than that sold doves, Take these
things hence ; make not my Father's house an house of
merchandise.
17. And his disciples remembered that it was written.
The zeal of thine house hath eaten me up. ^
* The first passover, a. d. 30, the first year of the ministry of
Jesus. — Newcome.
2 Ps. Ixix. 9. The whole passage stands thus: "For thy
sake I have home reproach ; shame hath covered my lace. I
am become a stranger unto my brethren, and an ahen unto my
mother's children ; for the zeal of thine house hath eaten me up ;
and the reproaches of them that reproached thee are fallen upon
me."
72 JOHN 11. 12— -25.
This recollection of St. John is interesting. He
seems to allude to some surprise felt at the time
by the apostles. And certainly there was much to
astonish them. Jesus saw, with great indignation,
an evil practice which the proper guardians of the
temple had overlooked or countenanced. When
he saw it, the fire kindled within him ; he laid
aside his usual character, and eagerly engaged
himself in disi3ersing those who profaned his Fa-
ther's house. This surprised them. But their
surprise was checked when they remembered the
words of Scri]3ture, The zeal of thine house hath
eaten me up. I am even consumed by my zealous
feelings for the honour of thy house.
"It is good to be zealously affected in a good
thing:" and the wonder is, that we should com-
monly be so earnest in trifles, and so lukewarm in
what is most important. But the same inward feel-
ings will always lead to similar conduct. Tiiey had
led David to say, " I will not come into the taber-
nacle of my house, nor go into my bed ; I will not
give sleep to my eyes, or slumber to my eyelids,
until I find out a place for the Lord, an habitation
for the mighty God of Jacob." ^ And now a like
emotion is hallowed by the Son of God. It is my
Fathers house which is thus desecrated !
Ought we not to feel the same, when we hear
the name of God profaned ; when we see his com-
mands neglected ; when multitudes have no know-
ledge of him. We too should be zealous for the
honour of our heavenly Father. And this zeal
•'' Ps. cxxxii. 3 — 5.
JOHN II. 12— -25. 73
must not evaporate in mere vague or idle lamenta-
tion : but after the example of Jesus, we must en-
deavour to promote what we desire, and remove
the evils over which we mourn.
18. Then answered the Jews and said unto him, What
sign shewest thou unto ns, seeing that thou doest these
things ?
19. Jesus answered and said unto them, Destroy this
tetttple, and in three days I will raise it up.
20. Then said the Jeivs, Forty and six years was this
temple in building,^ and wilt thou rear it up in three
days ?
21. But he spake of the temple of his body.
22. IVIien therefore he was risen from the dead, his
disciples remembered that he had said this unto them :
and they believed the scripture, and the word which
Jesus had said.
The temple which they profaned, whilst they
professed to hold it in veneration, was the temple
of which they thought and spoke. He spoke of a
greater temple, the temple of his body. And he had
reason to term it so. For a temj)le like that at
Jerusalem is raised to the honour of God, a testimony
to his name in the midst of a world which he has
made, but which is too often forgetful of its Maker.
And such also was the body which had been now
prepared for Jesus, when " the Word was made flesh,
and dwelt amongst us." It was given him that he
might glorify God in the bodily form and nature of
* This speaks of the gradual restoration of the second, or
Zerubbahel's temple, which Herod had begun to rebuild sixteen
years before the birth of Christ. Forty-six years had now
elapsed, and the repair was not yet completed.
74 JOHN II. 12—25.
man, first by living to his service, and then by dying
as a sacrifice to his holiness.
We must bear in mind, however, that this term,
great and honourable as it is, is not applied to the
body of Jesus alone. St. Paul addresses every Chris-
tian when he says, " Know ye not that your body is
the temple of the Holy Ghost ? " " Know ye not that
ye are the temple of God, and that the Spirit of
God dwelleth in you ? " ^ The temple is dedicated
to the service of God. And so are those whom
Christ has called to be a " peculiar people, zealous
of good works."
When the Lord of the temple came, seeking
what he had a right to expect there, piety and de-
votion, he found it made a house of merchandise ; nay,
even "a den of thieves." Let it not then be so
with us, when the Lord shall finally come to exa-
mine the spiritual temple, which it is the purpose
of his grace to purify : when he takes " account
of things done in the body, whether they be
good or bad." " The Lord whom ye seek shall sud-
denly come to his temple, even the messenger of
the covenant. But who may abide the day of his
coming ? and who shall stand when he appeareth ? " e
At his second coming, let him not find that un-
seemly or unworthy things have got i30Ssession
there, where everything ought to be inscribed with
"holiness to the Lord." "For the temple of God
is holy, which temple ye are." " Therefore, glo-
rify God in your body and your spirit, which are
his."
^ 1 Cor. vi. 19 ; iii. 10. « Mai. iii. 1, 2.
JOHN II. 1-2— 25. 75
23. Now when he was in Jerusalem at the passover, in
the /east day, many believed in his name, when they saw
the miracles wliicli he did.
24. But Jesus did not commit himself unto tliem, he-
cause lie knew all men,
25. And needed not that any should testify of man ;
for he knew what was in man.
He knew the weakness, the fickleness of those
people, and did not commit himself unto tliem. Tliey
believed in his name when they saw the miracles which
he did : but he perceived in them no stability : no-
thing that promised zealous and consistent faith.
The soil was so light or so stony, that even if the
blade shot up for a while, it would soon wither
away and perish, when the first heat of temptation
came.
Jesus still knows what is in man. This should
be an awful thought to the hollow and insincere
professor. It is the greatest comfort of the humble
and earnest Christian, who is struggling against
his infirmities, and lamenting his unworthiness ;
but on whose heart is written, as it was on that of
Paul, "God forbid that I should glory, save in
the cross of our Lord Jesus Cln-ist, by whom the
world is crucified unto me, and I unto tlio world." ^
7 Gal. vi. 14.
76 JOHN III. 1—5.
LECTURE XIV.
NICODEMUS IS ASSURED OF THE NECESSITY OF
REGENERATION.
John iii. 1—5.
1. There was a man of the Pharisees, named Nico-
demus, a ruler of the Jews :
2. The same came to Jesus hy night, and said unto him,
Rabbi, we know that thou art a teacher come from God :
for no man can do these miracles that thou doest, except
God be with him.
3. Jesus answered and said unto him. Verily, verily, I
say unto thee. Except a man be born again, lie cannot see
the kingdom of God.
We may feel assured that these words, thougli
they convey a general truth applicable to all man-
kind, were especially suited to the frame of mind
in which Nicodemus came to Jesus. As we were
lately told, " He needed not that any should
testify of man ; for he knew what was in man :"
and therefore he addressed his language to the
case of the individual inquirer. What then may
we suppose to have been the character of Nico-
demus ? He was a man of the Pharisees, a ruler
of the Jews : accustomed, therefore, to think highly
of himself in comparison of others; accustomed
to believe himself safe in God's favour ; confi-
dent, perhaps, tiuit he was, " according to the
JOHN III. 1—5. 77
rififhteoiisness which is of the law, blameless." And
how surprised would a person of such disposition
be, when he heard from the lips of one whom he
knew to be a teacher sent from God, Except a man
be borfi again he cannot see the kingdom of God. A
change must take place in him, which can only be
compared to his being born anew, before he can
be a member of that kingdom of God which is now
come nigh unto you.
We may suppose, perhaps, that there was some
idiom in language, some customary form of speech,
which made this sentence appear less strong and
forcible to Nicodemus, than it appears to us now.
Men are apt to explain away in this manner that
which they do not like to understand. It was not
so, however. We perceive by what follows, that he
took it in its plainest and most literal meaning.
4. Nicodemuf; saith unto him, How can a miin he horn
when lie is old! can he enter the second time into his
mother''s womh, and be horn ?
5. Jesus answered, Verily^ rerily, I say unfo ihee, Ex-
cept a man he born of water and of the Spirit, he cannot
enter into the kingdom of God
Here then is the explanation : Jesus had said,
Ye must be born again. He repeats it, and declares
that a man cannot enter into the kingdom of God,
except he be born of ivater and of the Spirit : except
he be renewed by the Spirit cleansing and purifying
him ; unless an effect is produced upon the heart
like that which water produces upon the body, and
it is cleansed from its natural pollution.
They are remarkable expressions : — to be born
again, born of water and of the Spirit: — but they
78 JOHN III. 1—5.
exactly describe tbc thing intended, A man is first
born "of blood, of the will of the flesh, of the will
of man." But he is born corrupt ; the offspring
of a corrupt parent. As we are told presently,
" That which is born of the flesh, is flesh." He
must be born again of luater and of the Spirit : — of
water, inasmuch as he was born impure, and must
now be cleansed : — of the Spirit, inasmuch as he
must be "renewed in the spirit of his mind," The
water cleanses, " the Spirit giveth life." The water
represents that purification which he needs, and
which is bestowed through the blood of Christ.
The Spirit enables him to walk as one who is
" purged from his old sins," his corrupt nature,
and is mortifying the flesh with its affections and
lusts, and living not to this world, but unto God.
For this reason, our Lord appointed as the en-
trance into his religion, a rite which should be an
emblem of this change. He sent his disciples into
all the world, baptizing.
Baptism was no new ordinance, otherwise we
should have more account of its introduction. It
was explained in a former lecture, that baptism
had been practised among the Jews, when one who
had lived a heathen came to acknowledo^e the livins:
and true God, and gave up the idols which he
had been used to serve. Before he was admitted
to their religion, he was baptized with water.
He had been polluted by idolatry, and all its
attendant ^^ickedness ; from this he must be puri-
fied. And his baptism with water was an em-
blem of the purification which he required and
received. It did not purify — but it prefigured and
JOHN III. 1—5. 79
betokened purification. It was an emblematical
action, signifying-, that as the water cleanses the
defilement of the body, so must the corruption
which has defiled the soul be purged and cleansed.
And such is the declaration to Nicodemus, Except
a man he horn again, horn of water and of the Spirit^
he cannot see the kingdom of God. Excejjt a man
be so truly renewed, that you may term him a
new creature : except he be as thoroughly purified
by the effusion of the Spirit on his soul, as his
body would be purified by pouring on it a stream
of water; he cannot enter into the kincdom of
God, that kingdom which Nicodemus was inquir-
ing of. He may esteem himself — perhajis Nicode-
mus did — clean in the sight of God; but he needs
a cleansing which he can only receive from the
Spirit, through faith in the Son of God, before he
can belong to God's heavenly kingdom.
This may be best illustrated, by considering the
case of some who were thus born again.
The Jewish assembly, addressed by St. Peter
(Acts ii 14, &c.) became convinced of the wicked-
ness in which they had been led to concur; and
"being pricked in their hearts, said unto Peter
and to the rest of the apostles, Men and brethren,
what shall we do? Then Peter said unto them,
Repent, and be baptized every one of you in the
name of Jesus Christ, for the remission of sins, and
ye shall receive the gift of the Holy Ghost."
The idea of haptism was not strange or new to
this assembly. They had known that proselytes
from the heathen were baptized, when they turned
80 JOHN III. 1—5.
from idols, and entered into the service of the
living and true God, revealed to the Jewish nation.
The heathen washed away the corruption of their
idolatrous traditions. And these must wash away
the corruption of prejudice and unbelief and hard-
ness of heart, which had led them to "crucify the
Prince of life." They must make this acknow-
ledgment, that they required to be cleansed by
the water of regeneration ; and were to rise out
of it as " new creatures," from whom " old thinsfs
had passed away."
" Then they that gladly received his word, were
baptized." Was it too much to say, they were
horn again ? They had crucified Jesus : now they
worshipped him. They had prided themselves in
God's favour : now they humbled themselves, and
entreated remission of their sins. They were en-
abled, for the sake of that future life now set before
them, to fix their affections, not on the things that
are seen, but on the inheritance which is above.
They were indeed new creatures : before they
had lived for earth, now for heaven. " All that
believed were together, and had all things com-
mon ; and sold their possessions and goods, and
parted them to all men, as every man had need."
Another example occurs in the case of the
Ethiopian who was returning from his worship at
Jerusalem. (Acts viii.) He had learnt through
the Jewish Scriptures to serve God. But as yet he
knew nothing of the Redeemer. A particular
commission was given to Philip, as a Christian
teacher, to explain to him the doctrine of the
JOHN III. 1—5. 81
Gospel, " And as they went on their way, they
came unto a certain water; and the eunuch said,
See, here is water ; what doth hinder me to be
baptized ? " Why may I not receive the benefit
which Jesus, whom thou preachest unto me, came
to bestow ? Why may I not enter into the kinrjdom
of God, being horn again oficater and of the Spirit ;
" putting- off the old man, which is corrupt accord-
ing to the deceitful lusts ; and putting on the new
man, which after God is created in righteousness and
true holiness ? " ^ Philip said, " If thou believest
with all thine heart, thou mayest. And he com-
manded the chariot to stand still: and they went
down both into the water, both Philip and the
eunuch ; and he baptized him." " And he went on
his way rejoicing." Having thus given an evidence
of his faith, having been admitted into the covenant
of grace, having received the pledge of the Holy
Spirit, he went on his way rejoicing.
These are jn-actical illustrations of our Lord's
meaning ; Except a man he horn of water and of
the Spirit, he cannot enter into the kingdom of God.
The kingdom of God is a kingdom of holiness :
and man is not holy but corrupt. The Saviour of
the world has provided a way for his purification.
Therefore the entrance into his religion is by an
emblematical action, which indicates that man both
needs to be renewed and purified, and desires to
be renewed and purified ; desires that as water
removes the defilement of the flesh, so the Spirit
* See P:pli. iv. 22—24.
G
82 JOHN 111. 1—5.
of God may remove the corruption of the heart.^ If
a man comes, like the Ethiopian, or like the Jews,
of his own accord, and from personal conviction,
and says, " See, here is water ; what doth hinder
me to be baptized ? " he makes this acknowledg-
ment for himself. If an infant is brought to bap-
tism, the same acknowledgment is made by those
who bring him. The parents, or whoever take
the parents' place, come with this avowal. Their
child is of a corrupt stock, sinful ; but they desire
that he may be born again, washed in the fountain
" opened for sin and for all uncleanness ; " — and
that a new heart may be put within him, " in the
name of the Lord Jesus and by the Spirit of our
God " And thus they enrol him as a member of
God's kingdom.
It were well if every child, which is presented in
the temple for the outward ceremony of baptism,
were brought with this intelligent conviction : with
a sense of the necessity of this spiritual regeneration,
and an earnest desire and prayer that it might be
obtained ! The Lord approved of the zeal of those
friends or parents who " brought young children to
him, that he might touch them." It was done in
faith, that he was a prophet ; it was done in hope,
that a prophet's blessing might avail. It was done
in earnestness and with full purpose of heart ; for
~ Hence the ancieut custom of putting white robes upon
baptized persons, as signifying the purification of the soul ex-
pected by virtue of their baptism : and expressed in a poem found
among the works of Lactantius, Fulgentes animas vestis quoque
Candida signat.
JOHN 111 1—5. 83
when his disciples rebuked those that brought
them, they still persevered, till Jesus, " laid his
hands upon them and blessed them." And so
there is reason to believe that he will hear and
favour the prayers of all parents who come to the
ordination of baptism in like simplicity of heart and
faith : who feel that they have bestowed upon their
offspring" an earthly, corrupt nature, which would
lead, not to life, but to death : — " for that which is
born of the flesh, is flesh : " — and who therefore pre-
sent their children to him who can change and re-
new that nature, and make it like unto his own.
" For as in Adam all die, even so in Christ shall all
be made alive."
It behoves all, however, who are no longer
children, to examine, how it is with themselves.
Can it be said of them, that they have been born
again f It must be true of them, if they belong to
the kingdom of God. For " if any man be in
Christ, he is a new creature."^ He is entirely
diflerent from what he would be, if he were not
in Christ Jesus. His trust is different: his views
are different: his life is different. For he lives
and thinks as one who knows, " that as many as
are baptized into Jesus Christ, are baptized into
his death." And " therefore they are buried with
him by baptism into death ; that like as Christ
was raised up from the dead by the glory of the
Father, even so they also should walk in newness of
life.'"
' 2 Cor. V. 17. * See Rom. vi. 3, 4.
g2
84 JOHN III. 0-8.
LECTURE XV.
THE NECESSITY AND MEANS OF REGENERATION
DECLARED.
John iii. 6 — 8.
G. That which is lorn of the flesh is Jlesh : mid that
which is born of the Sj)irit is sjnrit.
This sentence explains that which was last con-
sidered. Jesus had assured Nicodemus, that " ex-
cept a man be born of water and of the Spirit, he
cannot see the kingdom of God." And now he pro-
ceeds to declare, why this is needed. He tells it in
short but important words : That ivhich is born of
the flesh is flesh.
The flesh is a phrase used in Scripture to signify
man*s nature. And that nature, as derived from
Adam, is a corrupt and evil nature. Adam did not
receive it so, for he was created pure and innocent :
but he made it so when he transgressed the com-
mands of God, and lost the innocence Avhich he had
possessed, and the grace with which he had been
endowed. And men since born his children are
born in his likeness; inherit the nature of their
JOHN III. 6—8. 85
sinful parents : are " very far gone from original
righteousness," and from their earliest years are
" ineh'ned to evil " continually.
This is what our Lord declares : That whkh is
born of the flesh is flesh : that which man brings
with him into the world is tainted with the sinful-
ness which has adhered to the human heart ever
since the transgression of Adam.
But this sinfulness, however it may prevail on
earth, can have no })lace in heaven. " Corrup-
tion cannot inherit incorruption." Unholy man
cannot be admitted into the presence of a holy
God. Therefore this corrupt nature must be
cleansed and renewed, " Except a man be born
again, he cannot see the kingdom of God." And
for this regeneration and renewal, provision is
made in the Gospel of Christ Jesus. That ivhich
is born of the Spirit is spirit. The Spirit fulfils the
well-known prophecy, " A new heart will I give
you, and a right spirit will I put within you." The
Spirit purifies the sinful principle, and enables the
man to renounce evil, and to cleave to that which
is good : to subdue wicked propensities, and to
follow " love, joy, peace, long suffering, gentleness,
goodness, faith, meekness, temperance." Thus the
flesh, the corrupt nature which is contrary to God,
shall be subdued, and another nature introduced
which shall be not earthly, but heavenly ; nor car-
nal, but si>iritual ; not contrary to God, averse from
his will, and stranQ:e to the holiness which belongs
to him, but deligliting in the will of God, aspiring-
after holiness, and setting the aiTections on things
86 JOHN III. 6—8.
above. So that it might be truly affirmed, " If a
man be in Christ Jesus, he is born again : is a new
creature."
Jesus is well aware that this would seem to Nico-
demus " a hard saying," a mysterious doctrine. But
he bids him look, not to the difficulty or strangeness
of the work, but to the power by which it is to be
performed.
7. Marvel not that I said unto thee, Ye must be born
again.
8. The wind bloweth where it listeth, and thou hearest
the sound thereof, but canst not tell whence it cometh,
and whither it goeth : so is every one that is born of
the Spirit.
This is a singular and instructive comparison.
The Spirit is compared to the wind, because both
the SjDirit and the wind are manifest from what
they do, but are not seen in themselves, nor un-
der man's control. The wind bloweth where it
listeth, and thou canst not tell whence it comet h^ and
ivhither it goeth. There is hardly anything in
nature, over which man has so little power. God
holds the winds, as he " holds the waters, in the
hollow of his hand." ^ The wind and storm fulfil
his word. But man can do nothing to direct, or
regulate, or restrain it. The wind bloweth where it
listeth.
And such, says our Lord, is the case with the
Spirit. It is beyond our power, or reach, or con-
trol. Those who are born of the Spirit, are " born,
' Job ix.
JOHN 111. 6—8. 87
not of blood, nor of the will of the flesh, nor of the
will of man, but of God." We cannot command
the Spirit, and say, Come, and he cometh. The
parent cannot secure the Spirit for his child, nor
the child for his parent. The minister cannot en-
gage that the Spirit shall influence the hearts of
his people. Neither can the people secure that the
Spirit may rest upon their minister, that he may
" open his mouth boldly," or " rightly divide the
word of truth." They can pray with hope, nay
with confidence : but still there may be some reason,
some hindrance known to God, and sufficient in
his sight, why the gift should be withheld. They
are constantly reminded, that the Spirit is not theirs
to give.
At the same time we must be far from supposing,
because the Spirit bloweth where it listeth, that
there are not sure and irregular causes for its
breathing on one and not on another. Though we
cannot determine or divert the course of the wind,
nothing in nature is under more regular command.
The stars are not more exactly governed, though
the stars rise at a known and certain time, and the
changes of the wind are to us uncertain. There
is as much reason why the wind blows from a par-
ticular quarter, and why it blows sometimes gently
and sometimes forcibly, as there is reason Avliy a
stone falls to the ground, or a feather floats in the
air. So is every one that is born of the Spirit. The
Spirit's influence is settled and directed by divine
wisdom, though that wisdom is often to us unsearcha-
ble, and " its ways past finding out."
88 JOHN III. 6—8.
But though we cannot control the operation of
the wind or of the Spirit, we can see the effects of
both, and we know the presence of both by those
effects. Of the wind it is said here, Thou hear est
the sound thereof. It breathes in the gentle gales
of spring, and all nature is refreshed and rejoiced ;
it roars in the boisterous storm, and the forest
shakes, and the vast sea heaves under its force.
So likewise is the effect of the Spirit on the
heart. The effect is manifest, though the agent is
not visible. It is seen in that " righteousness,
and peace, and joy," which are among its most
precious results. Or it is seen in that boldness,
and zeal, and energy, which rises against opposition ;
which takes the kingdom of heaven by violence ;
which rebukes the tyrant on his throne, and defies
even the "king of terrors."
These are proofs of the Spirit which will be dif-
ferently manifested in different characters, accord-
ing to their respective circumstances. But there
is one proof which must be evident in every man
who has a christian hope in him : namely, that the
flesh is subdued to the spirit. St. Paul has shown
us, (Rom. viii. 1 — 14,) that it is the great business
of the christian life to " crucify the flesh with the
affections and lusts : " as it is the sure mark of a
Christian that " he walks not after the flesh, but
after the Spirit." That which is born of the flesh
is flesh; and "they that are after the flesh cannot
please God ; because the carnal mind is enmity
against God ; for it is not subject to the law of
God, neither indeed can be." " But ye are not
JOHN III. 0—15. 89
in the flesh, but in the Spirit, if so be that the
Spirit of God dwell in you. Therefore, brethren,
we are debtors, not to the flesh, to live after the
flesh. For if ye live after the flesh, ye shall die ;
but if ye through the Spirit mortify the deeds
of the body, ye shall live. For as many as are led
by the Spirit of God, they are the sons of God."^
LECTURE XVI.
DISCOURSE WITH NICODEMUS CONTINUED. THE
TYPE OF THE BRAZEN SERPENT.
John iii. 9 — 15.
9. Nicodei?i7(.s amivered and said unto him. How can
these tilings he .^
10. Jesns answered and said nnio him. Art thou a
master of Israel, and knotvest not these things 1
11. Verily, verily, I say unto thee, We speak that we
do know, and testify that we hare seen ; and ye receire
not our witness.
12. If I have told you earthly things, and ye believe
not, how shall ye believe, if I tell you of heavenly things?
13. And no man hath ascended up to heaven, but he
that came down from heaven, even the Son of man, which
is in heaven.
2 Rom. viii. ID— 1-4.
90 JOHN III. 9—15.
Nicodemus ought to have understood the neces-
sity of that regeneration of which he was so hard to
be convinced. For it was nothing new, to a master
of Israel, to one instructed out of the law and the
prophets. David had prayed, that God would
*' create a new heart, and a right spirit within
him." ' And God had promised the same, by the
mouth of his prophets; saying in many places,
" Then will I sprinkle clean water upon you,
and ye shall be clean : from all your filthiness, and
from all your idols, will I cleanse you."^
But even if it had not been so, and these things
had been more novel and more mysterious than
they were, Jesus was to be believed. He had
given proofs that he ought to be believed: and
Nicodemus had come, acknowledging this : ac-
knowledging that he had shown himself to be a
teacher sent from God. Yet he disputes his teach-
ing, and says. How can these things he ?
This is very common. We avow our belief, and
we do believe, that Jesus is tlie Son of God ; and
yet we receive not his witness : and live and act as
if those things could not be, or would not be, of
which he has declared. We speak that we do know,
and testify that we have seen.
And yet if we refuse this testimony, to whom
shall we go ? No man hath ascended up to heaven :
no man can tell us of heavenly things, but he that
came down from heaven for that express purpose,
even the Son of man which is in heaven : whose abode
^ Ps. li. 10. 2 Ez. xxxvi. 25.
JOHN III. 9—15. 91
is heaven whose dwelliDg is with God from the
beginning.
Let not such a witness have cause to say of
any of us, Ye receive not my testimony. The
words which immediately follow show% that to re-
fuse it is death, to receive it everlasting life.
14. Aiid as Moses lifted up the serpent in the ivilderness,
even so must the Son of man he lifted up :
15. That whosoever helieveth iti him^ should not perish,
hut have eternal life.
Here another truth is set before Nicodemus,
which might more justly appear new and strange
to him.
We read in Numbers xxi. (C — 9,) that the peo-
ple, weary of their detention in the wilderness,
murmured against God and his servant Moses.
" And the Lord sent fiery serpents among the peo-
ple, and they bit the people ; and much people of
Israel died. Therefore the people came to Moses,
and said. We have sinned, for we have spoken
against the Lord, and against thee : pray unto the
Lord, that he take aw^ay the serpents from us. And
Moses prayed for the people. And the Lord said
unto Moses, Make thee a fiery serpent, and set it
upon a pole ; and it shall come to pass, that every
one that is bitten, when he looketh upon it, shall
live. And Moses made a serpent of brass, and
put it upon a pole ; and it came to pass, that if a
serpent had bitten any man, when he beheld the
serpent of brass ho lived."
This transaction, we now learn, had a meaning
o
no JOHN III. 0-15.
Mhich could not be then foreseen ; a reference be-
yond itself. As Moses lifted up the serpent in the
luildei'ness, even so must the Son of man be lifted up.
As the serpent was raised on high, in the midst of
the camp, that it might be beheld by all the people :
even so must the Son of man be raised upon the
cross, that all might behold the Lamb of God, the
sacrifice offered for the sin of the world.
And for a like cause. The cause why Moses
lifted up the serpent, was the hopeless state to
which their sins had reduced the Israelites.
"The people came to Moses and said. We have
sinned, for we have spoken against the Lord, and
against thee : pray unto the Lord, that he may
take away the serpents from us." And the cause
why Jesus was lifted up, was the sin of mankind.
" Sin entered into the world, and death by sin ;
and so death passed upon all men, for that all had
sinned." ^ And then it was, by reason of this sad
and hopeless condition, that the compassion of
God was moved, and he " gave his only begotten
Son, that whosoever believeth in him should not
perish." This is the first resemblance. But a
further resemblance is found in the nature of the
remedy. Of the Israelites, as many as looked up
towards the serpent of brass, were healed of their
wounds. Of sinners, it is promised that whosoever
look up to the Sou of man, shall find the remedy of
their sins. Their wound is healed, and is not a
wound unto death. They are assured that " the
2 Rom. V. IL'.
JOHN lil. !J— 15. 93
blood of Christ cleaiiseth from all sin.' Tliey
are assured, that " sin shall not have dominion
over them." " They are washed, they are sanc-
tified, they are justified in the name of the Lord
Jesus, and by the Spirit of our God."' Thus is the
consequence of sin removed, and it has no more
power to destroy.
The difl^culty is to feel that sense of danger
which shall rouse us to seek deliverance. This
must be done by ourselves. As there has been
a lifting up' on God's part, there must be a looking
up on ours. And here it is not with us as with
the Israelites. The Israelites could not but per-
ceive the malignancy of their bodily malady. The
disease of the soul is hidden and concealed from
our notice. But if anything can convince us of
its fatal consequences, it must be the remedy which
God has mercifully provided. The Son of man must
be lifted up, that luhosoever helieveth^ on him should
not perish. Unless then the Son of man be lifted
up, there is no more help nor liope, than there
was help or hope to the Israelites, till Moses lifted
up the serpent of brass, that they who had been
bitten might look upon it and live.
This brings the subject closely home. Have we
felt the wound which sin has inflicted upon the soul,
and felt it deei)ly enough to seek its remedy ? Have
we found that remedy in the sacrifice of Christ,
now oftered as a full and perfect satisfaction ? Then
is the Son of man to us, what the brazen serpent
was to the Israelites. God has said to us, as to
them, " Look unto him and be saved, all ye ends
94 JOHN III. IG— 21
of the earth." And he has also said, " There is
no other name under heaven given among men,"
whereby ye may obtain health and salvation.*
LECTURE XVII.
DISCOURSE WITH NICODEMUS CONTINUED.
John. iii. 16 — 21.
16. For God so loved the wo7'ld, that he gave his only he-
gotten Son, that whosoever believeth in him should not
perish, hut have everlasting life.
17. For God sent not his Son into the world to con-
demn the world ; hut that the world tliro ugh him might
he saved.
18. He that helieveth on him is not condemned : hut he
that helieveth not is condemned already, hecause he hath
not helieved in the name of the only hegotten Son of God.
19. And this is the condemnation, that light is come into
the world, and men loved darkness rather than light, he-
cause their deeds were evil.
Our Lord has been uttering to Nicodemus things
which probably surprised and perplexed him. But
he does not leave him without an assurance full of
comfort.
He had sought Jesus, under an acknowledgment
* See Acts. iv. 12.
JOHN III. 16—21. 95
that he was "a teacher sent from God." He is
now acquainted that God had indeed sent him as
a pledge of his love, as the author of peace and
bearer of mercy. He had come to an idolatrous
world — a world which had become idolatrous, be-
cause men had not " liked to retain God in their
knowledfi-e." He came to a nation which had mis-
used the privileges it enjoyed, had rejected the
counsels of God, and despised his reproofs: and
yet he came not to condemn the world, hut that
the woidd through liim might he saved. He brought
an offer of reconciliation ; and his first message
was, Peace to this rebellious people : — " to the Jew
first, and also to the Gentile." " Herein was love ;
not that we loved God, but that he loved us, and
sent his Son to be the propitiation for our sins."
He that helieveth on him is not condemned : hut he
that helieveth not is condemned already, because he
hath not believed in the name of the only hegotten
Son of God.
If subjects are in a state of rebellion against their
sovereign, and he sends an embassy, offering to
receive them again to favour on their laying down
their arms : those who refuse his offer, and reject
his messenger, are condemned already. They are
condemned by their act of rebellion ; and " his
wrath abides upon them : " their state of condem-
nation continues, because they have not accepted
the terms of reconciliation. Such is the case or
those, who, like the Jews, reject the counsel of God
against themselves.
And what are the grounds of their refusal ? Do
96 JOHN III. 16—21.
they say, We do not know him that is come to be
the messenger of the Sovereign : we do not see
his credentials ? This answer will not avail them,
either in law or conscience, if they have refused to
examine those credentials, if they have rejected him
unheard : still less if he bora the signs of dignity
so manifestly upon him, that all who had eyes
to see, might recognise the proofs of his com-
mission.
But what, it might be asked, could induce them
to refuse ? Could they have any culpable motive,
any reason worse than ignorance ? Too surely
might they have been kept back by pride and
hardness of heart : submission requires humility.
Too surely they might have been actuated by a re-
bellious unrestrained spirit : disinclined to the rules
imposed upon the subjects of the sovereign. And
this, we are here told, was the condemnation of
the Jews : that when light was come into the
world, men loved darkness rather than light, he-
cause their deeds were evil. Their deeds were evil,
their heart was evil ; and they would brook no
control, submit to no change of life. On several
occasions they display this temper. They con-
tended against Jesus, on this sole ground, that he
convicted them of sinfulness. " Master, saying
this, thou condemnest us also." " Are we blind
also?"
Here was a proud, unhumbled heart, which would
not listen to a message of reconciliation. Recon-
ciliation implied enmity. Mercy implied desert of
punishment. Peace required submission.
JOHN III. 10- -21. 97
" Take heed," as St. Paul says, " lest there be in
any of you an evil heart of unbelief," arising from a
like cause. Evil liabits present a strong obstacle
against reason and conviction. " If I believe in the
name of Jesus Christ, (so a man may argue with
himself,) I must acknowledge his precepts as my
rule of life. I must l)e poor in sj)irit : I must be
pure in heart. 1 must be meek and forgiving, I
must be temperate and self-denying. A different
society must be lived in : new habits formed : old
habits abandoned." Thus a barrier is raised between
a man and serious reflection, when conscience whis-
pers that the result of reflection may make reforma-
tion indispensable.
So He has said, who knew the heart of man.
20. For every one that doeth evil liaieth the light ^ nei-
ther eometh to the light, lest his deeds should he reproved.
21. Blithe that doeth truth eometh to the light, that his
deeds may he made manifest, that they are nrought in (iod.
Sincerity and insincerity arc here exactly de-
scribed. Insincerity liateth the light : sincerity
eometh to the light : eometh in a spirit like that of
the Psalmist, '* Teach me, O God, the way of thy
statutes !" " Give me understanding, and 1 shall keep
thy law !" " Search me, God, and know my heart :
try me, and know my thoughts : and see if there be
any wicked way in me !"
We may illustrate this by the different conduct
of two kings of Judah. In the time of Josiali, " the
book of the law," which had been lost sight of
H
98 JOHN 111. IG— 21.
during the ungodliness of some former reigns, was
brought unexpectedly to light. (2 Kings xxii. 11 ;
xxiii. 2). " And it came to pass, when the king
had heard the words of the book of the law, that
he rent his clothes. And the king went up into
the house of the Lord, and all the men of Judah
and all the inhabitants of Jerusalem with him ; and
he read in their ears all the words of the book of the
covenant which was found in the house of the
Lord. And the king stood by a pillar, and made
a covenant before the Lord, to walk after the Lord,
and to keep his commandments and his testimonies
and his statutes with all their heart and all their
soul, to perform the words of this covenant that
were written in this book. And all the people stood
to the covenant."
Thus it is, that he that doeth truth cometh to the
light, that his deeds may be made manifest that they
are wrought in God.
A few years afterwards, God sent a message to
the son of this Josiah, Jehoiakim by name. (Jerem.
xxxvi. 21.) It was written on a roll of parchment,
and " Jehudi read it in the ears of the king, and
in the ears of all the princes which stood beside
the king. Now the king sat in the winter-
house in the ninth month : and there was a fire on
the hearth burning before him. And it came to
pass, that when Jehudi had read three or four
leaves, he cut it with the penknife, and cast it
into the fire that was on the hearth, until all the
roll was consumed." He has left us this awful
exam])le, how every one that doeth evil hateth the
5
JOHN III. 22— 36. 99
light, neither cometh to the light, lest his deeds should
be reproved.
Tims is shown the disposition of the heart, and its
spirit proved. And therefore the Almighty hath
declared, " To this man will I look, even to him
that' is poor and of a contrite spirit, and trembleth at
my word." ^
LECTURE XVIII.
JOHN THE BAPTIST'S TESTIMONY TO JESUS AS
THE CHRIST, AND THE AUTHOR OF LIFE ETER-
NAL.
John iii. 22— 3G.
22. After Ihes^e things came Jesus and his disciples into
the land of Judcea ; and there he tarried with them, and
baptized.
23. And John also was baptizing inMnon near to Saliuiy
because there was much water there : and they came, and
were baptized.
24. For John ivas not yet cast into prison.
25. Then there arose a question between some of John''s
disciples and the Jews about purifying.
26. A7id they came unto John, and said unto him.
Rabbi, he that ivas with thee beyond Jordan, to tchom thou
barest witness, behold, the same baptizeth, and all men
come to him.
" Isa. Ixvi. 2.
n 2
100 JOHN III. 22—36.
27. John answered and said, A man can receive nothing,
except it be given him from heaven.
28. Ye yourselves hear me witness that I said, I am not
the Christ, hut that I am sent he/ore him.
29. He that hath the hride is the bridegroom ; but
the friend of the bridegroom, which standeth and heareth
him, rejoiceth greatly because of the bridegroom's voice:
this my Joy there/ore is fuljilled.
30. He must increase, but I must decrease.
If the spirit of John the Baptist had been of the
world, worldly, he would have been distressed and
grieved at the intelligence which his disciples
brought him. He to whom thou barest witness, be-
hold, the same haptizeth, and all men come to him.
He would have partaken of the feeling which in
them was natural and pardonable, when they were
jealous that his honour should be diminished : un-
willing that his star should fade before the light of
" the Sun of Righteousness."
But he has the satisfaction of reminding them,
that instead of claiming honour, he had uniformly
declined it. Ye yourselves hear me witness, that I
said, that I am not the Christ, hut that I am sent he-
fore him. And to this he now adds the beautiful
remark, A man can receive 7iothing, except it he given
him from heaven. What a multitude of heartburnings,
and envyings, and jealousies are removed when that
sentence has possession of the heart ! " For what
hast thou, which thou hast not received ?" Hast thou
talents ? " Every good and perfect gift cometh from
above." Hast thou station or fortune ? " God set-
teth up one, and putteth down another. Hast thou
JOHN 111. 2-2- 3G. 101
success in thy just and rigliteous designs ? One
plants, and another waters ; it is " God who giveth
the increase." And if it is God who elevates, who
bestows : so it is God also who withholds, who
depresses, who denies. " Even so, Father; for
so it seemeth good in thy sight." Could we keep
this in view, it would banish discontent : for dis-
content is a want of dejjendence upon God : a
forgetfulness, that as a man can receive nothing,
so neither can he be deprived of any thing, but
from heaven.
John proceeds to bear record to him whose mes-
senger he was, and whose voice he now rejoiced
to hear.
31. He that comet h from ahore is ahore all : he that is
of tlte earth is earthlD^andspeaketh of the earth : lie thai
cometlt from heaven is above all.
32. And what he hath seen and heard, that he testi-
Jieth ; and no man receiveth his testimony.
33. He that hath received his testimony hath set to his
seal that God is true.
34. For he whom God hath sent speaketh the words of
God ; for God giveth not the Spirit by measure unto him.
35. TJie Father loveth the Son, and hath given all things
into his hand.
36. He that belie veth o)i the Sou liatli eicrlasling life ;
and he that believeth not the Son shall not see life ; but
the wrath of God abidcth on liim.
John speaks here, as inspired with an ample know-
ledge of the blessings conveyed by " the covenant
102 JOHN III. 22—36.
of promise." He that believeth on the Son hath
everlasting life. Wlio can sufficiently comprehend
what is intended in that phrase ? The presence of
God : and in his " presence is fuhiess of joy :"
the possession of a nature without sin and with-
out sorrow : the deliverance from fear or danger;
the exception from all decay or change for
ever.
This is the consummation. But the sentence
both here and elsewhere speaks of something in
possession. He that believeth hath everlasting
life. He has now the beginning, the earnest of
it. He has it, in reconciliation, acceptance, adop-
tion with God. He has it, in union with Christ.
He has it, in the indwelling of the Holy Spirit.
He has it, in a heart raised beyond this present
world, and fixed on things above. He has it, in
" righteousness, and peace, and joy in the Holy
Ghost." All these blessings are immediate; a
new life given now, connected with life ever-
lastins* : a life unknown to those who do not belong
to the same covenant : a secret hidden life which
is animating the man within, whilst outwardly he
is partaking of the cares and duties of the world
below.
Is this indeed a " treasure," a '' pearl of great
price ?" John here tells us to whom it belongs, and
by what means it is obtained. He that believeth on
the Son hath everlasting life. For the Father loveth
the Son, and hath given all things into his hand.
They, then, enjoy the blessing, who believe that
God hath sent his Son, that he may give eternal
JOHN HI. 22—36. 103
life to as many as receive him : to all who receive
the offer which is made in plain and simple terms,
" Whosoever liveth and believeth in me shall never
die : but I will raise him up at the last day."
" Come unto me, all ye that labour and are heavy
laden, and I will give you rest."
They who hear this offer with a hearing ear,
reflect within themselves how far it may suit their
case, how far it may supply their need. They per-
ceive its fitness. For they are conscious of the dis-
tance which separates them from God : that though
they live, and move, and have their being in him,
their hearts are naturally strangers to the holiness
which he requires. They gladly accept the ofter,
and take the promise home, as simply as it is
made. It is offered to the believers, and they be-
lieve. It is held out to as many as receive Christ
Jesus, and they receive him. They become one
with him, and he with them : they dwell in him,
and he in them. In all their spiritual groM'th, he
strengthens and cherishes them, as the tree its
branches. In their fears and dangers, he is their
refuge, as the ark was a refuge to Noah. In their
difficulties and labours he directs them, as the
head directs the members of the body. x\nd
though their life is sometimes feeble and ready to
fail, and they are subject to many alternations of
health and weakness ; still it survives ; they have
life, they have everlasting life, as long as their
faith keeps them united to the Saviour wliom God
liath sent, luho speaketh the words of God. They
have received his testimony, though multitudes refuse
104 JOHN IV. 1—14.
it : tliey have set to their seal that God is true, and
that " faithful is he who hath promised."
It is not so with those who despise the gift of
God, and set at nought his offers. Their state is
described here in words few and brief, but amply
comprehensive. He that believeth not the Son shall
not see life : hut the wrath of God abideth on him.
The ark has floated near them, but tliey have
refused to enter it for safety ; therefore the flood
nmst come, and sweep them all away. They have
been nigh to the " city of refuge," and have
refused to take shelter within its gates ; therefore
the wrath of God abideth on them.
LECTURE XIX.
JESUS DISCOURSES WITH A WOMAN OF
SAMARIA.
John iv. 1 — 14.
1. When therefore the Lord knew how the Pharisees
had heard that Jesus made and baptized more disciples
than John,
2. (Thouijh Jesus himself baptized not, but his dis-
ciples,)
3. He left Judcea, and departed again into Galilee.*
' Sec Matt. iv. 12 ; Mark i. 14 ; Luke iv. 14.
JOHN IV. 1 — 14. 105
4. And he tnusf needs go throufjh Samaria.
5. Tlien comet Ji he to a cilij of Savuirla,whicJi is called
Sychar, near to the parcel of ground that Jacob gate to
his son Joseph r
6. Now JacoVs well^ uas there. Jesus therefore, being
wearied with hisjourneg, sat thus on the well : and it was
about the si.vth hour.
7. There cometh a woman of Samaria to draw water :
Jesus saith nnto her, Give me to drink,
8. {For his disciples were gone auay unto the city to
buy meat.)
9. Tlien saith the woman of Samaria nnto him., How is
it that thou, being a Jew, askest drink of me, which ant a
woman of Sainaria? for the Jews have no dealings with
the Samaritans.
10. Jesus ansivered and said unto her, If thou knewest
the gift of God, and icho it is that saith to thee, Give me
to drink; thou woiildest have asked of him, and he tcould
have given thee living water.
It was indeed an extraordinary providence, a
signal gift of God, that what many i)rophets and
righteous men had desired to see and had not seen,
should now be unexj)ectedly granted to this Sa-
maritan woman. The restorer of a lost world was
before her. The author of eternal life was convers-
ing with her. Without seeking it, without know-
ing it, she had met with that " hidden treasure,"
that " pearl of great price," which " when a man has
found, he sells all he has" to obtain.
^ As related Gen. xlviii. 2, in the account of Jacob's death.
" Moreover I have given to thee one portion above thy brctlnen
which I took out of the hand of the Amoritc witli my sword, and
with my bow."
^ A well which bore the name of Jacob.
106 JOHN IV. 1—14.
We too must remember the gift of God, in mak-
ing us to differ from that vast multitude who are
yet strangers to the blessings of redemption. And
the Lord here shows how those will act. who are
happy in knowing these things. Thou wouldest
have askedy and he woidd ham given thee living water.
In a future discourse it is explained what that living
water is. This spake he of the Spirit, which they
that believe in him shall receive." The Spirit,
which renews, and cleanses, and sanctifies the soul ;
which comforts and instructs it, and guides it into all
truth ; which ena1)les it to discern heavenly things,
and to live the life of faith in the Son of God ; this
is the blessing intended here; the blessing which
Christ alone can give ; the blessing which they who
know the gift of God^ wdll ask of him; and which all
who do ask of him shall receive.
This was as yet an unknown language to the
Samaritan.
11. The tvoman mith unio him, Sir, thou hast nothiiKj
to draic with, and the well is deep : from irheiice then hast
thou that living icater ?
12 Art thou greater than our father Jacob, which gave
us the well, and drank thereof himself, and his children,
and his cattle ?
13. Jesus answered and said unto her, Whosoever
driuketh of this water shall thirst again :
14. But whosoever drinketh of the water that I shall
give him shall never thirst ; hut the irater that I shall
(jive him shall be in him a well of water sjwitiging up
into everlaslin;/ life.
JOHN IV. 1 — 14. 107
See here described, in vivid terms, the effect of
that Spirit which Jesus sheds abroad upon the
heart. First by comparison of what it is not, and
does not resemble. Whosoever drhiketh of this
water shall thirst again. How truly does this
characterise the things which are most valued in
this world ! Whosoever drinketh, shall thirst again.
The pleasures of the world, whenever they are
made the chief object, how truly unsatisfying are
they, wearying when present, yet leaving the mind
restless till it returns to them, and is again wearied.
Riches, honours ! these too, they who have tasted,
thirst again : something is still wanting, and yet re-
mains to be acquired, often even on the brink of the
grave.
It is not thus with the living water, drawn from
the well of salvation.
1. It never fails. It is a living spring, per-
petually flowing; not a "broken cistern," Mhich
may be soon exhausted. The more grace is
sought, the more is grace bestowed. If all the
world would ask — for all have need to ask, and all
must ask at the right source — but if ail would ask
and seek, not one should be refused. The invita-
tion has no limits. It is wide as the prophet's
words, " Ho, every one that thirsteth, come ye to
the waters !"
2. Next, it always satisfies. Whosoever drhiketh
of the water ichich I shall give him, shall never thirst.
No craving void ensues, no restless desire is left to
harass and disturb. It brings with it, and sheds
over the soul, a calm, a satisfying comfort which
108 JOHN IV. 1 — 14.
nothing else can give, and which only those who
have enjoyed it can understand.
3. And, thirdly, it has an object and an end to
which nothing earthly can be compared. It spring-
eth up into everlasting life. It proceeds in a course
which is to lead to that inestimable and incon-
ceivable blessing.
And in this view, how justly may the Spirit
which Jesus communicates be described as a spring
of living water. Consider such a spring. It has
its source in the rain and dews which God has
provided to water the earth and make it fruitful,
And the living water which Christ affords, pro-
ceeds from God. He so loved the world, that he
sent his only Son to be the author of salvation.
The spring, small commonly at its source, gains
strength as it flows along. So the Spirit in the
heart may at first be as a drop, to which other and
fresh drops are continually added, till it becomes
a clear and sparkling stream.
The spring too, proceeding from its perennial
source, and flowing onward, purifies its channel as
it runs. It carries down before it that which is
impure and muddy and would impede its current,
and what remains is clear and beautiful. Such
likewise is the effect of the Spirit of Christ upon
the soul. It meets at first with much that is of
an uncongenial nature, much that would sully and
corrupt it. But this it gradually clears away. The
" lust of the flesh, the lust of the eye, and the
pride of life, and whatsoever is not of the Father
but of the world ' — these it carries off, and suffers
JOHN IV. 1—14. 109
not to rest, and choke the stream. Nothing remains
but the purer properties of the renewed heart, tem-
perance, and patience, and godliness, and meek-
ness, and charity. These are seen to shine be-
neath the flowing water, and reflect that " Sun of
righteousness," from which their beauty is de-
rived.
As a last point of resemblance, I observe that the
stream still runs. It does not stagnate. It seems
to have an object, from which it Mill not be long
diverted; it cannot be stopped or restrained. It
seeks the wide river or the still wider ocean, in
which it is to be received at last. Such too is the
living water of the Spirit. It is in the heai^t a well
of water springing up into everlasting life. For this
it was given : and for this it flows, and will flow
on until the end come. When it first began, this
was the object at which it aimed ; and this it
keeps constantly in view till that object is reached.
It turns aside whatever would impede its course ;
and it gathers strength as it continues to flow.
Christ, its author, gives fresh supplies from his ful-
ness ; gives " grace for grace ; "" till at last he re-
ceives the soul, renewed and purified, into a sea
which knows no storms. There it shall glide on
through all eternity, in undisturbed peace and in
unsullied purity.
Just cause were there to say, If thou kncwest the
gift of God — thou wouldest have asked of him, and
he would have given thee living water.
We all know the gift of God. " Ask, and ye
shall receive ; seek, and ye shall find." This gra-
no JOHN TV. 15—20.
cious promise is implied in what is said to the
woman : Thou wouldest have asked, and he would
have given thee. It is clearly implied, that " who-
soever is athirst, may come and take of the water
of life freely."
LECTURE XX.
DISCOURSE WITH THE WOMAN OF SAMARIA CON-
TINUED. JESUS DISCLOSES HIMSELF TO HER
AS THE CHRIST.
John iv. 15 — 26.
The woman at the well of Sychar, who gave oc-
casion to the preceding lecture, still continues to
understand in its literal sense, and in no other,
the allusion of Jesus to Iwing water. Upon which
he leaves the subject, and proceeds to announce
himself to her, and through her to the inhabitants
of Samaria, as the Messiah whom they were ex-
pecting.
15. The woman saith loito him, Sir, give me this water ^
that I thirst not, neither come hither to draw.
16. Jesus saith ttnto her, Go, call thy husband, and
come hither.
17. Tlie woman answered and said, I have no husband.
JOHN IV. 15— 2(). Ill
Jesus said unto her. Thou hast well said, I have no hus-
band :
18. For thou hast Ji ad Jive huslands ; and he whom
thou tiow hast is not thi/ husband: in that saidst thou
truly.
19. TJie woman saith unto him, Sir, I perceive that
thou art a prophet.
20. Our fathers ivorshipped in this mountain;^ and ye
say, that in Jerusalem is the place where men ought to
worship.
21. Jesus saith unto her, Woman, believe me, the hour
cometh, iclien ye shall neither in this mountain, nor yet
at Jerusalem, worship the Father.
22. Ye worship ye know not what : we know what we
worship : for salvation is of t lie Jews.
The worship of the Samaritans had been cor-
rupted from the time when they became inter
mixed with the people of various countries, who
had been sent to settle in Samaria, after its con-
quest by the king of Assyria. The true God had
been recognized, and the early Scriptures j^reserved
among them, But the idolatry and superstitions
introduced by foreign settlers liad been so inter-
mixed with the truth, that they could only be de-
scribed as icorshipping they knew not luliat. The
Jews, with all their formality and hypocrisy, still
knew what they worshipped. I'hey knew Him who
had established them " to be a people unto him-
self." They had kept the revelation of his will,
" the law and the prophets," pure and entire.
1 Mount Gerizim. The blessings were promised there. (Deut.
xxvii 12, &c.) Hence the Samaritans inferred that there
ought to be the temple.
112 JOHN IV. 15—26.
This woman showed by her language that she
had little understanding of the real nature of divine
worship. Her mind turned to the place, not to
the manner of worshipping : whether this moun-
tain of Samaria, mount Gerizim, or mount Sion,
was the acceptable dwelling-place of the Most High.
Jesus foretels, in the first place, the destruction in
which both the Jews and the Samaritans were soon
about to be involved, which should spare neither
the temple at Gerizim, nor even the more costly
buildings of Jerusalem. And then he intimates
the establishment of a purer faitli, w^iich should
lead to a spirit of devotion agreeable to the nature
of God.
23. Bid IJie Jiour cometh, and noiv is, when the true
worshippers s/tall worship t/ie Fatlier in spirit and in
truth, for the Father seeketh such to worship him.
24. God is a Spirit : and they that worship him must
worship him in spirit and in truth.
25. Tlie woman saith unto him, I know that Messias
Cometh, ^vliicJi is called Christ: ichen he is come, he will
tell us all things.
26. Jesus saith unto her, I that sj)eak unto thee am he.
What Jesus declares concerning the worship of
God, is the thing to be first attended to here.
He teaches us — by implication — what the wor-
ship of God should not be. It should not be a
mere form or ceremony. This our nature inclines
to make it. This woman's error, is the error
of all human nature : treating the worship of God
as if it consisted in circumstantials, and not in
realities. People who are very far from a real
10
JOHN IV. 15—20. 113
knowledge or abiding fear of God, are compara-
tively ready to comply with religious forms. These
satisfy that inward sense, that conviction of reason
which prevails, that God must not be altogether
neglected.
The Jews, for example, with no love to God in
their hearts, were not deficient in their sacrifices
and offerings : but are constantly reminded by
the prophets, that this was not the chief service
which God demanded. Samuel reproves Saul,
(1 Sam. XV. 22,) "Hath the Lord as great de-
light in burnt-offerings and sacrifices, as in obey-
ing the voice of the Lord? Behold, to obey is
better than sacrifice, and to hearken, than the fat
of rams."
The Psalmist is made to ask, (1. 13,) "Will
I eat the flesh of bulls, or drink the blood of goats ?
Offer unto God thanksgiving, and pay thy vows
unto the Most Higli, and call upon me in the day
of trouble.
So the prophets : (Hos. vi. G :) " For I desired
mercy, and not sacrifice; and the knowledge of
God more than burnt- offerings." (Mic. vi. 7.)
" Will the Lord be pleased with thousand of
rams, or with ten thousand of rivers of oil ? Shall
I give my first-born for my transgression, the fruit
of my body for the sin of my soul ? He hath
showed thee, man, what is good : and what
doth the Lord require of thee, but to do justly and
to love mercy, and to walk humbly with thy God ? "
From all these passages it appears that the Jews
were not backward to offer outward worship, how-
I
114 JOHN IV. 15—26.
ever burtlieiisome : and tliat the reproof of God
■\vas, that when they offered sacrifice, they did not
feel as penitents ; when they worshipped before
him, they were actuated by no sentiments of pious
and grateful love.
A kindred error prevails at all times : for as was
before hinted, it is not in Jewish nature, nor in
Samaritan nature, but in the universal nature of
the human heart. How hardly are men persuaded
that the services of the church are not in themselves
religion, but the signs and means of religion ! How
slow are they to understand, that prayer is not
merely the performance of a duty, but the expres-
sion of the heart ! that the partaking of the Lord's
Supper is not faitli, but an ordinance for the faith-
ful to observe ! That the consecrated place, the
posture, the ceremonial, the rite, are only valuable,
as far as they assist the dull and wayward heart to
oifer what God does value ?
For he does value, that is, he graciously conde-
scends to receive, sincere and spiritual worship.
He receives that worshij) which the heart sponta-
neously offers, when filled with a sense of his holi-
ness, greatness, goodness : when it looks up to him
as the Father of the Lord Jesus Christ, and through
him, the Father of those whom " he is not ashamed
to call his brethren :" when it feels at once levelled
to the dust by conscious unv\orthiness, and yet raised
above the world by the covenant of grace. This
is the worship which proceeds from the heart,
when brought by the Holy Spirit to the know-
ledge of God. Low and feeble as it is, compared
JOHN IV. 27—38. 115
with the majesty of him whom it addresses, still it
is not contrary to his nature ; and therefore it is
the worship of truth. And not being dependent
upon mere outward ceremony, though perhaps as-
sisted by it, — it is the worship of the spirit. And
such is the worship, we are assured, which the Fa-
ther seeks. Such is the worship, which being
begun here in the frailty and imperfection of our
fallen nature, may be perfected hereafter, when
that which is sinful is done away, when corruption
is changed for incorruption faith for sight, humili-
ation for glory. For they that have " washed their
robes, and made them white in the blood of the
Lamb, are before the throne of God, and serve him
day and night in his temple."
LECTURE XXI.
DISCOURSE WITH THE DISCIPLES AT THE WELL
IN SAMARIA.
John iv. 27—38.
27. And upon this came his disciples, and marvelled
that he talked ivHh the woman .-^ yet no man said, What
seekest thou 2 or, Why talkest thou icith her'^
Explained in v. i). " For the Jews have no deaHngs with
the Samaritans."
I 2
116 JOHN IV. 27—38.
28. The woman then left her water-pot^ and went her
way into the city, and saith to the men,
29. Come, see a man, which told me all things that ever
I did : is not this the Christ ?
30. Then they went out of the city, and came unto him.
31. In the mean while his disciples prayed him, saying,
Master, eat.
32. But he said unto them, I have meat to eat that ye
know not of.
33. Therefore said the disciples one to another. Hath
any man brought him ought to eat ?
34. Jesus saith unto them, My meat is to do the will of
him that sent me, and to finish his work.
The state of mind which is implied in these gra-
cious words, is full of comfort and encouragement
to ourselves.
It is when the heart is filled with deep anxiety
that there is no desire of food. When the eldest
servant of Abraham's house was sent to the city
of Nahor to seek a wife for Isaac among his father's
kindred, he was taken into the house where Re-
bekah dwelt with her friends. (Gen. xxiv. 33.)
" And there was sat meat before him to eat : but
he said, I will not eat until I have told my errand."
So Samuel, when sent to anoint one of the sons of
Jesse as the future king of Israel, when he missed
David the youngest from the company, said to
Jesse, (1 Sam. xvi. 11,) "Send and fetch him:
for we will not sit down till he be come hither."
It was the same in the present case. Jesus
being wearied with his journey — (for he was bear-
ing our weaknesses, and was subject to our in-
firmities,) — sat resting on the well. His disciples
JOHN IV. -27-38. H7
went for food ; and on their return, aware of bis
necessity, pressed iiim to eat. He, the mean while,
had forgotten the exhaustion of nature, and had
fed upon the divine work in which he was en-
gaged. Mij meat and drink is to do the ivill of km
that sent me, and to finish his work.
But there is another encouragement arising out
of this answer. The earnestness of the messenger
depends, in part, on the earnestness of him whose
message he conveys. The servant of Abraham was
urgent, because Abraham was urgent. Samuel re-
fused to be delayed, because God had sent him with
a commission which required to be promptly exe-
cuted. And so the eager anxiety of Jesus here, was
to do the will and finish the work of his heavenly
Father. What then was that will ? The salvation
of souls. And what that work ? The making himself
known as a Redeemer, the author of man's salvation.
It is therefore the will of God, that no opportunity
be lost of forwarding this work : it is his will that
"all should come to repentance and the know-
ledge of the truth." Can there be a stronger in-
ducement either to receive the word of God our-
selves, or to communicate it to others ? To com-
municate it, is to do the work which God would
have done : to receive it, is to conform to his will.
He desires that man shall be happy in the know-
ledge of himself, and in the participation of his na-
ture. And the Son of God rejoices in the prospect
of imparting this happiness. He goes on to say,
35. Say not ye. There are yet four months, and then
Cometh harvest ? Behold, I say unto you, Lift up your eyes
118 JOHN IV. 27—38.
and look on the fields ; for they are white already to har-
vest.
36. And he that reapeth receiveth wages, and gather eth
fruit unto life eternal; that hath he that soweth and he
that reapeth may rejoice together.
37. And herein is that saying true, One soweth and ano-
ther reapeth.
38. / sent you to reap that whereon ye bestowed no
labour ; other men laboured, and ye are entered into their
labours.
The husbandman rejoices in his mind, and feels
his labour recompensed, when, on looking towards
the fields which he has tilled, he sees a just hope
of future harvest. And so Jesus bids his disciples
look towards the fields of Samaritan ignorance and
superstition, and already perceive a promise, even
before the expected time. The regular season was
not yet ; he had not yet been " lifted up " upon
the cross, that he might " draw all men after him."
And yet the fields were white already : for the Sa-
maritans had listened to the summons of the woman
to whom he had revealed himself, and were now
hastening to see him, who, as she affirmed, had told
her all things that ever she did: is not this the
Christ ?
And this was an earnest of that harvest which the
apostles should reap, and which should be to them
"a crown of rejoicing" in the end He that reap-
eth receiveth wages, and gathereth fruit unto life
eternal. He receiveth wages : for the master whom
he serves, " is not " unrighteous to forget his work
and labour of love : and he gathereth fruit unto life
JOHN IV. 27—38. 119
eternal : he shall both " save himself and those
that hear him." " If the faithful reform his own
soul, that is fruit abounding to his account ; it is
fruit gathered to life eternal. And if, beyond this,
he is instrumental in saving the souls of others too,
there is more fruit gathered : souls gathered to
Christ are fruit, good fruit, the fruit which Christ
seeks and desires : it is gathered for him, and it is
gathered to life eternal."
In the part assigned them in this work of mercy,
the aj3ostles w^ere greatly honoured and greatly fa-
voured. In their case was the saying made good,
one soiveth and another rcapeth. The seed of that
harvest which w^as to be reaped now^, liad been sow^n
during many preceding ages. Moses had laboured
in it, when he conducted the Israelities to the field
in which it should grow, and when he planted the
law in preparation fur the gospel which should fol-
low. David and Isaiah, and the other prophets
had also laboured, and tended the springing blade ;
who prophesied of the grace that shoukl come.
But to these it was never permitted to say, "Lord,
now lettest thou thy servant depart in peace, for
mine eyes have seen thy salvation," To these it
was not allowed to proclaim the glad tidings, how
" God w^as in Christ, reconciling the world unto
himself:" how, dispersing the long night of igno-
rance, he now commanded all men everywhere to
" repent," and " lay hold of everlasting life." The
gospel seed was sown, when that tradition was given
to which the Samaritan M'oman alluded : / knoiu
that Messiah cometh, which is called Christ. But
120 JOHN IV. 27—38.
the harvest was to be reaped, when it could be said,
I that speak unto thee am he. And the fruit would
be gathered, when those of the Samaritans who
believed, and continued stedfast, should receive
the end of this faith, even eternal life.
For this, as we should carefully observe, is the
end, the object of all. For this, God prepared the
field. For this, the Spirit tilled the field. For
this, the prophet sowed. For this, Jesus went
through his appointed labours. For this, the
apostles at length put in their sickle ; that im-
mortal souls, that our immortal souls, might be a
harvest to the glory of God, and repay the Re-
deemer's toil. How great must be the blessedness
in store for souls thus gathered unto life eternal,
and purchased at so high a cost ! when both he
that soiveth, and he that reapeth, shall rejoice toge-
ther, and no more blight or mildew, no more
storm or tempest, shall endanger the harvest, now
safely lodged in the garner of the heavenly hus-
bandman ? All will then unite in the same chorus,
and the strain will be, " Not unto us, O Lord, not
unto us, but unto thy name be the praise." " For
thou wast slain, and hast redeemed us unto God by
thy blood." " Blessing, and glory, and wisdom, and
thanksgiving, and honour, and power, and might,
be unto our God for ever and ever. Amen." 2
2 Rev. V. 12 ; vii. 12.
JOHN IV. 39—4-2. 121
LECTURE XXII.
THE FAITH OF THE SAMARITANS.
John iv. 39 — 42.
39. And many of the Samaritans of that city believed
on him for the saying of the woman, which testified, He
told me all that ever I did.
40. So when the Samaritans icere come unto him, they
besought him that he woidd tarry with them : and he abode
there two days.
41. And many more believed because of his own word;
42. And said unto the woman, Now we believe, not be-
cause of thy saying ; for we have heard him ourselves, and
know that this is indeed the Christ, the Saviour of the
ivorld.
All Scripture is profitable for instruction. And
this account of the inhabitants of Sycliar may serve
a very important purpose. It furnishes a striking
example of the two sorts of faith which may exist
in the mind, and which it is highly needful to dis-
tinguish.
The first, is a belief grounded on the report of
others. Many believed on J dm for the saying of the
woman, wldcli testified. He told me all that ever I
did.
The second sort of faith goes further, and
depends on personal experience and conviction.
Now we believe, not because of thy saying ; for we
have heard him ourselves, and know that this is indeed
122 JOHN IV. 39—42.
the Christy the Saviour of the world. It will be
useful to examine this.
The faith of the Samaritans, in the first instance,
when they went out from the city and came unto
Jesus, had its foundation in the report which the
woman made. She had assured them that Jesus
had proved himself to be acquainted with all the
acts of her life. It could only be accounted for in
one way. Is not this the Chi^ist ^ Can this man,
to whom all hearts are open, and from whom no
secrets are hid, be any other than he whom we were
looking for, who was to come into the world ?
They concluded that it must be so, and believed at
her saying.
This is the foundation of all faith in Christ. It
is far from being- all that is meant by " receiving
him and believing in his name : " but it is the need-
ful basis on which all future faith may stand. We
believe that a Saviour of the world had been pro-
mised : had been foretold by prophets : had been
prefigured by types : had been expected by devout
men : and at last appeared in man's nature about
eighteen hundred years ago. We believe that he
did many miracles : healed the sick, restored the
dead: taught an excellent doctrine, exhorted sin-
ners to repent : suffered deatli upon the cross, but
rose again from the tomb, and ascended to the
place which he had left in the bosom of the
Father. This we believe ; — on the report of others ;
— on the report of those who lived at that time,
and witnessed these things. They delivered these
facts to their children and contemporaries: these
JOHN IV. 39—42. 123
handed them down to the generation that came
after ; and in this way they have always been be-
lieved by Christians, who could not possibly know
the facts in any other manner, unless the Christ
were to appear in every age. It was thus with the
Samaritans. They believed first on the woman's
report. They could not have known, for them-
selves, whether Jesus had declared to her the secret
actions of her life. But she assured them so, and
they believed her.
Now this is the sort of faith in which the inha-
bitants of a Christian country grow up. They
know that they have been baptized in the name of
Jesus. They know the principal circumstances of
his life. They know that he suffered death upon
the cross ; and they have a vague idea that his death
was a great benefit to mankind.
Such is the belief of children ; and the belief of
many who are no longer children goes no farther.
The belief which they have is good, though not suffi-
cient. They must believe that " the Word was made
flesh, and dwelt among us ; " that he " died for our
sins, and that he was buried, and that he rose again
the third day, according to the Scriptures."^ And
these things they can only believe on the testimony
of those who witnessed them. If the people here
had not attended to their country-woman, saying,
Come and see a man who told me all things that ever
I did, they would never have heard him for them-
selves at all.
But still we must bear in mind that this is only
' See 1 Cor. xv. 3, 4.
124 JOHN IV. 39—42.
the beginning of that faith, by which, " being jus-
tified, we have peace with God." A person may
believe all this, and feel no doubt of its truth : '^
and yet may be no way influenced by it in his
heart and life. It is the same with belief in the
existence of God. How few are found ready to
deny that " there is one God !" And yet how few
live as if they believed it; and either love, or
fear, or reverence, or obey him ? Nothing is more
easy, and nothing more common, than to believe
that Jesus was sent from God ; that he was " ap-
proved as such by signs and wonders and mighty
deeds," that he most unjustly suffered a cruel
death : —all this we may believe, and yet have none
of that faith by which men are justified before God ;
and of which Jesus so frequently declared, " Thy
faith hath saved thee ; go in peace." It is one thing
to know a man to be an excellent physician; it is
another thing to apply to him, and follow his coun-
sel. So it is one thing to believe in the history of
Jesus as related in the Bible : and another thinfj to
rely on him as " the Christ, the Saviour of the world,"
by whom alone we obtain health or salvation.
But to this real and justifying faith the Sama-
ritans proceeded, being led on to it by their own
inquiry and experience. Now we believe, not for
thy saying ; for ice have heard him ourselves, and
know that this is indeed the Christ, the Saviour
of the world. On the testimony which the woman
gave, they had besought him that he would tarry
^ See James ii. 19.
JOHN IV; 39—42. 125
with them. And he abode there two days. And
during those two days, though his discourses are
not preserved, we may feel sure what their subject
was. He would tell them, that " except they
repent, they must all perish." But that they need
not perish. " For God had sent his Son into the
world, not to condemn the world, but that the
world through him might be saved." " He that
believeth on him is not condemned, but hath ever-
lasting life." These things he was often repeating,
and those to whom he addressed them, cavilled at
his words : or " went back, and walked no more
with him." But here was more of that " honest
and good heart," which the Lord opens, so that it
" understands the things that are spoken." So
that many believed because of his ivord: and said.
We have heard him ourselves, and know that this is
indeed the Christ, the Saviour of the world.
And all must be able to affirm the same, who
have any scriptural right to peace or hope as being
" reconciled to God " " through the redemption
that is in Christ Jesus." They must have under-
stood the description of Christ as suited to them-
selves, and the promises of Christ as offered to
themselves. In infancy they had been enrolled
within his covenant : in their youth they had
named the name of Christ, and believed on their
parent's word, or their country's creed. But now
they have sought further, and learnt more, and
themselves discovered that this is indeed the Christ.
They can assume the language of the apostle, " I
know in whom I have believed, and that he is able
126 JOHN IV. 43—54.
to keep what I have committed to him unto the
great day."
Let none rest, till they can say this in their own
persons, as the feeling of their own hearts. " For
so an entrance shall be ministered unto them into
the everlasting kingdom of our Lord and Saviour."
LECTURE XXIII.
A NOBLEMAN'S SON IS RESTORED FROM A
DANGEROUS FEVER.
John iv. 43 — 54.
43. Now after two days he departed thence^ and went
into Galilee.^
44. For Jesus himself testified, that a prophet hath no
honour in his own country.'
45. Then when he was come into Galilee, the Galileans
received him, having seen all the things that he did at Jeru-
salem at the feast: for they also went unto the feast?
46. S)0 Jesus came again into Cana of Galilee, where he
made the water wine. And there was a certain nobleman,
whose son was sick at Capernaum.
47. When he heard that Jesus was come out of Judea
1 Passing in his way through Nazareth, which lay between
Sychar and Gahlee.
2 See on Mark vi. 4 ; Luke iv. 24.
3 They attended the feast of the passover.
G
JOHN IV. 43—54. 127
into Galilee^ he went unto him, and hesoiiyht him that
he would come down, and heal his son : for he teas at the
point of death.
48. Then said Jesus unto him, Excejyt ye see sif/ns and
wotiders, ye will not believe.
We have an example here, if examples were
needed, how little riches can effect towards real hap-
piness. They cannot confer it, because they can
neither remove the causes of affliction with which
the world abounds, nor do much to soothe them.
This nobleman, whose son lay at the point of death,
found nothing to tranquillise his distressed feelings,
either in his honours or his wealth. Affliction did
more for him than either. Affliction brought him
a suppliant to the feet of Jesus.
The treatment which he received there, was not
exactly the same which other suppliants received.
St. Matthew relates, (viii. 5 — 13,) how " when
Jesus was entered into Capernaum, there came
unto him a centurion, beseeching him, and saying,
Lord, my servant licth at home sick of the palsy,
grievously tormented. And Jesus saitli unto him,
I will come and heal him." But here the petitioner
met with a rebuke; though high in station, and
though making his entreaty, not for a servant, but a
son. Instead of answering, " I will come and heal
him," Jesus said unto him^ Except ye see signs and
wondei'Sj ye icill not believe.
No doubt, in either case the answer was exactly
that which was most suitable. We know that the
centurion was a proper object of encouragement '■>
128 JOHN IV. 43—54.
for be at once replied to our Lord, " Lord, I am
not worthy that thou shouldest come under my
roof: but speak the word only, and my servant
shall be healed." Jesus was well aware of this;
" for he knew what was in man." And we may
be equally sure that he read something in the
heart of this nobleman, which made him less fitted
for a prompt and unhesitating compliance. Except
ye see signs and wonders, ye will not believe. Now
signs and wonders were part of the evidence of
Jesus's divinity which should lead men to believe.
But they were not the only proofs of the power in
which he came. " Gracious words proceeded out
of his mouth." The purity of his precepts and the
authority of his doctrine showed that God was in
those latter days speaking unto man by his Son.^
Perhaps the nobleman had appeared insensible to
signs like these. Perhaps for this reason Jesus
thought it good to humble him, instead of imme-
diately declarino^, " I will come and heal him."
The man, however, like the Canaanite woman in a
case somewhat similar, receives the reproof in a
meek and quiet spirit : he opens not his mouth,
makes no complaint or defence, but urges his re-
quest once more.
49. The nobleman saith unto him. Sir, come down ere
my child die.
50. Jesus saith unto him, Go thy way ; thy son liveth.
Atid the man believed the tvord that Jesus had spoken unto
him, and he went his way.
* See Heb. i. 1,2.
10
JOHN IV. 43—54. 129
The man believed the word that Jesus had spoken
unto him. If there had been anything amiss be-
fore, any want of faith in his seeking the actual pre-
sence of Jesus, instead of saying, Speak the word
only, and my son shall be healed : this was now
removed. He believed. He exercised the same
faith as St. Paul commends in Abraham ; (Rom.
iv. 20 ;) " He staggered not at the promises of God
through unbelief; but was strong in faith, giving
glory to God, and being fully persuaded that what
he had promised, he was able also to perform.
And therefore it was imputed to him for righteous-
ness."
51. Afid as he was now (joing down his servants met
him, and told him, saying, Thij son liveth.
52. Then inquired he of them the hour when he began
to amend. And theg said unto him. Yesterday at the
seventh hour the fever left him.
53. So the father knew that it was at the same hour, in
the which Jesus said unto him, Tlnj son liretJi ; and him-
self believed, atid his uliole house.
54. This is again the second miracle that Jesus did,
when he was come out of Judea into Galilee.
It is proper to remark here, that those healings
of the body are emblems of the recovery of the
soul. Jesus said to the anxious father, Go thy
way ; thy son liveth. Though tliis was spoken at
the distance of a day's journey from the scene of
the illness, it was soon found tliat tlie fever had
been ol)edient to his command. It is the same
with the restoration of the soul. Though he is in
K
130 JOHN IV. 43—54.
heaven, and we wlio believe in him, and make our
supplications to him, are on earth ; he still will
speak the word, and the sin which is repented of
shall be pardoned ; the power of Satan which
threatens to destroy, shall be kept in subjection ;
the lusts which war against the soul shall be sub-
dued. Only let there be the same sense of our
own weakness : the same confidence in Christ's
strength ; the same earnestness in prayer " for
grace to help in time of need."
It should also be kept in constant remembrance,
that, in one sense, the case of this parent is the
case of all parents. His necessity is their neces-
sity, and his prayer should be their prayer. For,
without Jesus, their child must likewise die.
Believing this, let them "ask in faith, nothing
waverinir." Let them ask at the font, when their
infant is " received into the congregation of
Christ's flock," that he will " mercifully look upon
their child, wash him and sanctify him with the
Holy Ghost," and make him an " inheritor of his
everlasting kingdom."^ Let them daily continue
to entreat, that the good work which has been be-
gun, may be carried on unto the end : and the
child be kept " by the power of God, through
faith, unto salvation." We may humbly, but con-
fidently, hope and trust, that children shall not
finally perish, who are children of these prayers.
5 See Baptismal Service.
JOHN V. 1—9. 131
LECTURE XXIV.
A CRIPPLE IS HEALED AT THE POOL OF
BETHESDA.
John v. 1 — 9
1. After this there was a feast of the Jews ; ajid Jesus
went up to Jerusalem. '
2. ]!^ow there is at Jerusalem hij the slieep market a. pool,
which is called in the Hebrew tongue Bethesda, ^ having
Jive porches.
3. Iti tJiese lay a great multitude of impotent folk, of
blind, halt, ivithered, waiting for the moving of the water.
4. For an angel went down at certain seasons into the
fool, afid troubled the water ; whosoever then first after the
troubling of the water stepped in, icas made whole of what-
soever disease he had.
This place, where a number of diseased persons
were collected together, too nearly resembles the
picture of our moral world. What does the world
contain, but what these porches of Bethesda con-
tained ? A great multitude of impotent folk, of
blind, halt, withered. Impotent we are, unable to
fulfil the commands of God ; not loving* him with
all our heart, nor our neighbour as ourselves. The
^ So this feast, the Passover, rcquiretl. See Deut. xvi. 1(5.
^ That is, the house of mercy.
K 2
132 JOHN V. 1—9.
apostle has described our state : '* I know that in
me, that is, in my flesh, dwelleth no good thing."
Blind too we are, as to our best and truest inte-
rests ; and too often loving darkness rather than
light; or boasting that "we see," when in truth
we know nothing as we ought to know.
These moral evils, also, were brought on in the
same way as the bodily evils mentioned in the his-
tory. Adam sinned ; and with sin came death :
and with death, all that leads to death : all disease,
and pain, and infirmity. Again, Adam sinned,
and the soul became corrupt : hence the sinful
character of his posterity : hence their blindness
in spiritual things, their enmity towards God : till
he in his mercy lightens our darkness, and restores
us to himself. Let us be thankful that there is a
provision for this, of which the pool of Bethesda is
the emblem.
The multitude of diseased persons lying there,
were waiting for the moving of the water: for an angel
went down at a certain season into the pool, and trou-
bled the ivater : whosoever then first after the trou-
bling of the ivater stepped in, was made whole of
whatsoever disease he had.
So too must the diseases of the soul be cured ;
healed from above : the water must be troubled ; the
heart must be moved with a sense of its condition
and its danger, and this must come from the Holy
Spirit : he must descend and prepare the soul to
receive the remedy which Christ proposes, to apply
the means which he prescribes, and by which it
may be made whole of whatsoever disease it has.
JOHN V. 1— .9. 133
5. And a certain man was there, which had an injirniily
thirty and eight years.
C. When Jesus saw him lie, and knew that he had been
now a long time in that case, he saith unto him. Wilt thou
be made wliole ?
7. The impotent man answered him, Sir, I have no man,
when the water is troubled, to put me into the pool : hut
while I am coming, another steppeth down before me.
When sin is the disease to be removed, men are
not always willing to be made whole. They do not
feel the evil ; therefore they do not desire a cure.
It is very different in the case of a bodily dis-
order : that we do feel, and are eag-er to be rid
of. There was no hesitation as to the wish of this
unhappy ])atient. But he had little hope : he had
no friend to assist him, and others continually
stepped down before him. And this exhibits ano-
ther symptom of our moral disease. This poor
man had not strength to keep his turn, and they
had not the justice to give it him. To step before
another : to obtain some good for ourselves, with-
out looking to others' interests, often by supplant-
ing them — this is the way of the world. The gos-
pel would change that evil way ; and bids us live,
"in honour preferring one another:" and says,
*' Let no man seek his own, every man another's
wealth." And when the spirit of these precepts
is more generally observed, the course of this
world and the will of God will more nearly agree
together.
8. Jesus saith unto him, Rise, take up thy bed, and
tcalk.
9. And immediately the man was made whole, and took
134 JOHN V. 1—9.
II]} his bed, and tvalked : and on the same day tvas the
Sabbath.
Thus he who had no earthly friend, found that
one greater than any earthly friend was here.
What he had so long and so hopelessly waited for,
Christ at once effected for him. Christ felt the
pity which his fellow-creatures did not feel; and
together with the sympathy to pity, he had the
power to cure. Immediately the man was made
wliole, and took up his bed and walked : giving evi-
dent proof of the completeness of his restoration.
In this, as in many other cases, the cure which
Avas performed on the body, is an example of the
healing power which the same Lord exercises on the
soul.
All mankind are not diseased, halt, and withered
in their body, like those persons who were gathered
at the side of the pool of Bethesda. In respect of
bodily health and strength, there is a great differ-
ence among men.
There is no such difference as to the soul. Here
all are by nature alike. "Every mouth must be
stopped and all the world become guilty before
God. For that all have sinned, and come short of
the glory of God : being justified (if justified at
all) freely by his grace, through the redemption
that is in Christ Jesus." We lately received it
from his own mouth, " He that believeth not, is
condemned already :"^ lies under the condemnation
of his own natural and actual sin.
3 John iii. 18 — 36.
JOHN V. 1—9. 135
For the remedy of this miseral^le state, it pleased
God to send his Son, that as many as believe in
him might be freed from this condemnation. And
he comes to the world, as he came to the pool of
Bethesda. There he found those lying avIio were
afflicted with diseases, and says to one, Wilt tliou
he made whole ? So he comes into the world, the
inhabitants of which are oppressed with sin ; op-
pressed both by its present misery and its future
consequences : and he says to all who hear " the
Gospel of the kingdom," Will ye be made whole.
We might suppose that all would be ready to
reply, Thanks be to God for his condescending
mercy ! And in one sense all are ready to answer
thus : there is no man who does not desire the
pardon of his offences : no man who would not
gladly be safe from the wrath of his Maker, the
sentence of his Judge. If this were the whole
offer, all would embrace it hastily. But they know
that it goes further, and implies more : they know
that it is an offer of deliverance from sin itself, as
well as from the consequences of sin. Wilt thou
be made whole of thy plague of a sinful heart?
Wilt thou be delivered from those works of the
flesh against which God's wrath and indignation
are revealed ? " They tliat do such things, can-
not inherit the kingdom of God ;" and therefore
thou must be delivered from them before thou canst
inherit that kinii^dom.
Alas ! too many feel no need of such deliverance.
These things give them no pain, no distress, no
anxiety. And too many others, who cannot but
130 JOHN V. 1—9.
confess their need, have no real wish or desire for
spiritual health. However they might be glad to
be freed from danger, they are not willing to be
freed from sin. They had rather indulge their sin,
and risk the consequence : they have not faith
enough to cut off the right arm, or pluck out the
right eye — to abandon habits which have become
part of themselves — rather than with all their guilt
remaining, to encounter the " tribulation and an-
guish revealed against every soul of man that doeth
evil."
Otherwise, the gospel would afford them the
same comfort which was given in this history.
Jesus saith unto the impotent man. Rise, take up
thy bed, and walk. And such is his universal offer,
" Come unto me, all ye that labour and are heavy
laden, and 1 Avill give you rest." " Repent, and be
baptized every one of you in the name of Jesus Christ
for the remission of sins, and ye shall receive the
gift of the Holy Ghost." ^ His name is called Jesus,
" for he shall save his people from their sins." ^
Let us, at least, inquire whether we have both
understood this offer and accepted it. He that be-
lieveth in the Son of God, hath the consciousness
of it in himself : ^ and can tell whether he is look-
ing up to him for that remedy of his soul's disease,
which the impotent man received in his crippled
limbs at the pool of Bethesda.
4 Acts ii. 38. 5 Matt. i. 21. c i joh^ v. 10.
JOHN V. 10—14. 13:
LECTURE XXV.
NARRATIVE OF THE MIRACLE AT BETHESDA
CONCLUDED.
John v. 10 — 14.
10. The Jews therefore said unto him that was cu7'ed, It
is the sahhath dai/ : it is not lawfidfor thee to cai^ry thy bed.
11. He ansioered them, He that made me ^vJiole, tJie
same said unto me, Take up thy bed, and lualk.
It was a just and natural reply on the part of this
poor man. Who He "vvas that had made him whole
he knew not : but this he felt at once, that whoever
had power to effect the cure, must also have autho-
rity to permit him to carry home the bed on which
he was lying. But the Jews, instead of attending
to the miracle, or learning the lesson which it
taught, "sought to slay Jesus, because he did
these things on the sabbath day.'^ ^ We cannot,
therefore, think so favourably of them, as to believe
that they were led to censure the man from any
proper feeling, any honest zeal for God's honour.
It were possible that they might have censured him,
in a state of mind like that of our Lord himself,
when he said, " Make not my Father's house a
house of merchandise." In the same spirit they
might have rebuked the man who made their Fa-
1 Verse 16.
138 JOHN V. 10—14.
tiler's day a day of ordinary labour. But their sub-
sequent conduct shows that they were actuated by
malevolence, and not by jjiety.
12. Then asked they him, What man is that which
said unto thee, Take up thy hed, and walk ?
13. And he that was healed luist not who it was : for
Jesus had conveyed himself away, a inidtitude being in
that place.
14. Afterward Jesus findeth him in the temple, and said
unto him. Behold, thou art made ivhole : sin no more, lest
a worse thing come unto thee.
We need not conclude from this remark, that
the man's disease had been a special judgment :
Jesus takes the opportunity of declaring to him,
that there is a judgment against sin, which must
fall upon those who continue in sin ; and more
especially on those who continue in sin after mercy
has been shown them, and the light manifested
to them. "For if we sin wilfully after that we have
received the knowledge of the truth, there remain-
etli no more sacrifice for sins ; but a certain fearful
looking for of judgment and fiery indignation, which
shall devour the adversaries." -
Yet how is this command to be obeyed, Si7i no
7nore f Nature is not altered, temptations are not
removed, because a disease is cured, or an afl3ic-
tion taken away.
He who issues the command, will also afford the
power. Without his power, the cripple could not
have risen, and taken up his bed, and walked.
But he did this at the command of Jesus ; did
2 Ileb. X. 26.
JOHN V. 10—14. 139
what he had been long striving to do in vain. And
that he did it, was the proof of his cure. And
such may be, and such must be, the case with the
heart which is pardoned and reconciled to God
through faith in Christ Jesus. It must give proof
of the change wrought in it. It must rise " from
the death of sin to the life of righteousness." It
must leave in the pool where it has been washed,
its unruly passions, its unsanctified desires, all that
is displeasing to God, and unfit for heaven : and it
must take up, instead, the various graces, which
adorn the doctrine of Christ ; must " add to faith,
virtue, and knowledge, and temperance, and pa-
tience, and godliness, and brotherly kindness, and
charity."
Indeed, what happened to this cripple at Bethesda,
must happen, in substance, to all who partake
of the benefit of the redemption which is in Christ,
Jesus. He had felt his wretchedness : had thought
within himself how he might obtain relief; and at
last received it through the mercy of the Saviour.
So must every Christian reflect within himself:
I have offended against Almighty God, and cannot
appear before him in judgment. My nature is
corrupt: so that "the good that I would, I do
not ; but the evil which I would not, that I do."
How can I obtain remission of sins past? How
can the stony heart be taken away, and be replaced
by the tender heart which feels the love of God
and holiness? One method alone is pointed out.
" There is one Mediator between God and man,
the man Christ Jesus." lie must recover nie.
140 JOHN V. 10—14.
He must wash me from my sinfulness. , He must
strengthen me. He must lift me above the dust of
this world, and enable me to keep the paths of
righteousness : he must engraft upon me the fruits
of the Spirit, approved of God, but not natural to
the heart of man.
So it was with those to whom the gospel was
first made known, and who had been living in all
the evil of our unrenewed nature. " Some of
you," says St. Paul to the Corinthians, (1 Cor. vi.
9 — 11,) " were once adulterers, and thieves, and
covetous, and drunkards, and revilers, and extor-
tioners." But now, he proceeds, " ye are washed,
ye are sanctified, ye are justified in the name of
the Lord Jesus, and by the Spirit of our God." In
the name of the Lord Jesus they had laid aside
their evil habits; had risen above the darkness in
which they had been lying, and become able to
walk before God in righteousness and holiness.
The difficulty is to feel the need of this ; so to
feel it, as to seek and apply the remedy. The
cripple felt his need, but he had no hope of remedy.
Lord, I have no one, when the water is troubled, to
put me into the pool. For surely I icould be made
whole; but in my helpless, miserable state, what
hope is there ?
When any one feels this in respect to his soul,
angels begin to rejoice over him. When any one
feels — I would, indeed, gladly be cleansed from
my sin : I do not cling to it, though it still adheres
to me. But I have no one who shall enable me to
overcome the evil dispositions of my heart, and the
JOHN y. 10—14. 141
evil habits of my life. " The flesh lusteth against
the spirit, so that I cannot do the things that I
would." " Wretched man that I am, who shall
deliver me from the body of this death ? "
This is the state of mind when the offer of Jesus
Christ, as conveyed in the gosj^el, is indeed glad
tidings. He says, Wilt thou be made loholef
He promises deliverance : he engages to supply
all our need. An when the heart is con-
vinced that " without holiness no man can see the
Lord," and that without "the Spirit of God in
Christ Jesus " no man can attain unto holiness, we
shall eagerly close with the offer, and " thank
God for his unspeakable gift." Wilt thou he made
luhole f That is my earnest desire. My earnest
desire is to be purified from the corruption which
I derived from Adam, and to become a child of
God through the adoption that is in Christ Jesus.
Christ approves of the heart which thus moves
towards him, and accepts his gracious invitation.
He said to the diseased cripple, " Rise, take up
thy bed, and walk." He says to the believing
penitent, " Rise, thy sins are forgiven thee." The
stain of thy guilt is washed away. Being justified
by faith, thou art at peace with God. Behold,
thou art made whole ; but go, and sin no more, lest a
ivorse thing come ujwn thee. The apostle says, " It
had been better for them not to have known the
way of righteousness, than after they have known
it, to turn from the holy commandment delivered
unto them." Go, then, and for the remainder of
1 2 Peter ii. 21.
142 JOHN V. 15—27.
thy life walk before God in righteousness and
holiness. Take thy affections from things below,
and raise them to things above. Rise beyond the
trifling concerns of this world, or rather so carry
them on, as to make them serve towards thy eternal
interests. This must be the proof of thy soul's
health ; as the strength with which he rose, took
up his bed, and walked, was the proof that the
cripple was healed, who had lain so long in the
porches of Bethesda.
LECTURE XXVI.
JESUS REASONS WITH THE JEWS CONCERNING
HIS AUTHORITY AND SPIRITUAL POWER.
John v. 15 — 27.
15. Tlie man departed, and told the Jews that it was
Jesus, ivhich had made him whole.
16. And therefore did the Jeius j^srsecute Jesus, and
sought to slay him, because he had done these things on the
sabbath day.
17. But Jesus answered them, My Father luorketh
hitherto, and I work.
Such is the reason which our Lord alleges for
healing on the sabbath day. M?/ Father ivorketh
hitherto, and I work. The Father does not restrain
JOHN V. 15—27. 143
the operations of his providence, but sends his rain
and his sun on the sabbath as on other days, that
the comfort and welfare of man may be promoted.
I do the same. I do not allow a blind man to
continue in despair, or a diseased cripple to lan-
guish unrelieved, because it is the sabbath day.
I bid them anoint their eyes with clay, and they
receive their sight; I bid them carry home the
bed on which tliey have been lying, and they
carry it : these works of mercy I perform, and the
sabbath is no more profaned by them than by the
shining of the sun.
By this argument he virtually affirmed, what he
affirms elsewhere in plain terms, that he and the
Father are one. So the people perceived, and
were indignant.
18. Therefore the Jews sought the more to kill him,
because he not only had broken the sabbath, but said also
that God was his Father, making himself equal luith God.
19. Then answered Jesus and said unto them. Verily,
verily, I say unto you. The Son can do nothing of himself,
but what he seeth the Father do : for what things soever
he doeth, these also doeth the Son likewise.
20. For the Father loveth the Sun, and sheiueth him all
things that himself doeth ; and lie will sheiu him greater
works than tJiese, that ye may marvel.
21. For as the Father raiseth up the dead, and quick-
eneth them ; even so the Son quickeneth whom he will.
22. For the Father judgeth no man, but hath committed
all judgment unto the Son :
23. That all men should honour the Son, even as they
honour the Father. He that honoureth not the Son, ho-
noureth not the Father which hath sent him.
6
144 JOHN V. 15—27.
The Jews had grounded their indio^natio'n ao-ainst
Jesus on a pretence of zeal for God's honour. He
liad made himself equal ivith God. If this their
feeling had been sincere, it had been excusable.
Jesus does not blame it ; but calmly shows them,
that if they wish to honour tlie Father, they must
honour him ; for he represents the Father. He did
not come independently ; he came in the Father's
name : he did not act independently ; the Son can
do nothing of himself . What miracles he had done,
he had done as one with the Father. And Q-reater
things than they had seen hitherto, were yet to
come. They should see that as the Father hath
life in himself, even so the Son quicheneth whom he
will. For the Father had committed all judgment
unto the Son: had given him complete authority,
because he is the Son of man. They had already
been witnesses of his power over the body ; and the
time was now at hand, when they should witness
his power over the soul.
24. Verily, verily, I say unto you, He that heareth my
word, and helieveth on him that sent me, hath everlasting
life, and shall not come into condemnation ; but is passed
from death unto life.
25. Verily, verily, I say unto you, The hour is coining,
and now is, when the dead shall hear the voice of the Son
of God ; and they that hear shall live.
26. For as the Father hath life in himself, so hath he
given to the So7i to have life in himself
27. And hath given him authority to execute judgment
also, becUuse he is the Son of man.
Here Jesus repeats, what he had before asserted,
10
JOHN V. 15— -27. 145
that he brought an offer of everlasting life to those
who were in a state of death ; and that all who
should hear his word, and believe in him who sent
liijn, — believe the Father's message, — should pass
from death unto life. And there should be such:
the hour is coming, and now is, when the dead shall
hear the voice of the Son of God ; and they that hear
shall live.
Many important truths which are implied in the
whole dispensation of the gospel, are collected here
in one brief sentence. Those who are without
Christ are dead. Christ has power to quicken
them. Those whom he quickens shall live.
1. Those who are Avithout Christ in the world,
are in a state which can only be adequately de-
scribed as a state of death. Because they are useless
as to all the great objects for which human life is
given, as much as if they were already cold and in-
active in the grave ; useless to the service of God,
useless to every spiritual ])urpose ; and because being
so, they may be described according to law as dead,
condemned in the sight of God, and liable to his
wrath. ■' The man was in a state like this, who is
represented by our Lord, (Luke xii. 19,) as thus
communing with himself, " Soul, thou hast much
goods laid up for many years : take thine ease, eat,
drink, and be merry." What is such a life, as far as
God, as the soul, or eternity are concerned, what but
a livino- death ?
» Sec Eph. ii. 3 — 6.
146 JOHN V. 15—27.
2. To these Christ has the power of 'giving life,
that they may rise out of the darkness in which they
are lying. j4s the Father raiseth up the dead, and
quickeneth them, even so the Son quickeneth ivhom he
will. His Spirit infused into their hearts gives
them a new existence. For whereas they were
before alive to this world and dead unto God, now
they are " alive unto God, and comparatively
dead unto this world. And whereas otherwise
their souls were left to perish, whilst their mortal
bodies were alone considered; now they " mortify
their members which are upon the earth," and
seek first and chiefly what may nourish and
strengthen their immortal souls. This is life ; it
deserves to be so called ; and it is a new life, not
that to which our carnal nature tends : and it is a
life which Christ bestows and maintains, and by
which he fulfils the promise, that to " as many as
receive him, he gives power to become the sons of
God." Zacchseus, as described by St. Luke, ^ was
one of the first examples of this, ^vhen having been,
" according to his former lusts in his ignorance,"
accustomed to live to himself alone, he entered
upon a new course, and began to live unto God ;
when he resolved to be as earnest for heaven as he
had hitherto been for this present world.
3. Those, then, who do thus live, are those who
hear the voice of the Son of God, and come unto
him " that they may have life." Zacchseus did
this; he received Christ joyfully, and passed from
^ Chap. xix.
JOHN V. -28, 29. 147
death unto life. Others refused to do it : as the
rich young man who went away sorrowing, when
he found on what terms the offer of eternal life was
made; and that he could only live unto God, by
beinsf dead unto this world. He indeed heard the
voice of the Son of God with his outward ears, but
it did not enter into his heart, and, like too many
in all ages, " he went away."
Thus are set before all to whom the gospel
is proclaimed, " life and good, and death and
evil." '' Our hearts, examined as to their inward
feelings, and compared with the habits of our life,8
can alone determine whether we ourselves have
everlasting life^ and shall not come into condemnation.
For this is certain, that if we have passed from
death unto life, then we are " dead indeed unto sin,
but alive unto God, through Jesus Christ our
Lord." '
LECTURE XXVIL
THE RESURRECTION TO ETERNAL LIFE, OR
ETERNAL DEATH, DECLARED.
John v. 28, 29.
28. Marvel uol at this : for the hour is coming, in the
which all that are in the graves shall hear his voice,
7 Deut. XXX. 15. ^ See 1 John iii. and iv. throughout.
!> Rom. vi. 11.
l2
11 8 JOHN V. 28, 29
29. And shall come forth. ; theij that have' done good,
unto the resurrection of life ; and they that have dofie
evily unto the resurrection of damnation.
These verses declare the important fact, on
which the whole of religion rests. As St. Paul
argues, (1 Cor. xv. 29,) " What shall they do
which are baptized for the dead, if the dead rise
not at all ? why are they then baptized for the
dead ? Why do they live in the faith of one who,
confessedly, died and Avas buried, " if so be that the
dead rise not ?" " Let us eat and drink :" let us
folloAv the devices and desires of our own hearts, —
if we may die to-morrow, and die for ever. But, as
the apostle proceeds, *' Be not deceived :" for the
hour is coming, wheii all that are in the graves shall
hear the voice of the Son of God, and shall come
forth, and " appear before the judgment-seat of
God, to receive according to the things done in the
body."
" But some man will say, How are the dead
raised up, and with what body do they come ?"
Without doubt, it is a wonderful thought, that
the sea should cast up her dead, and that death
and the grave should deliver up the dead that are
in them, and that the soul should animate once
more a body, which shall be to each individual as
his own body. This is a matter which we are not
concerned to examine closely. God reveals to us
the fact. " He who raised up Jesus from the dead,
shall also quicken our mortal bodies by his Spirit
which dwelleth in us." That these bodies will
JOHN V. -28, 29. 149
undero'O a oreat chano^e, is certain. What is
" sown in corruption," Avill be " raised in incor-
ruiDtion.'' " Flesli and blood cannot inherit the
kingdom of God." He that effects the whole,
" shall change our vile bodies," and " the dead
shall be raised incorruptible." But still it Mill be
the same body that died : in the same sense as the
corn which springs up in the field, or is ripening
for harvest, is the same corn which was dropped
into the ground, Avith a form altogether different.
It will be animated by the same mind, the mind
conscious of itself, conscious of its own thoughts
and feelings. This mind God will again invest
with a body, and to every mind his own body ;
according to that mighty energy which has all
things within its power. No man can doubt this
power, who contemplates himself; how fearfully and
wonderfully he is made. The same Deity which
made him what he is, can make him what he is to
be, and what he is to remain for ever.
And in the fact here so })lainly declared, the
resuri'ection to life or death eternal, we have the
explanation of whatever might seem surprising in
the M'hole dispensation of the gospel. The Son of
God is made flesh, and dwells amongst us. Great
is the mystery. But is there not a cause, if all
that are in the graves shall come forth, they that have
done good, unto the resurrection of life ; and they that
have done evil, unto the resurrection of damnation?
Do we reflect on what may be suffered, or what
may be enjoyed, throughout eternity? And if Ave
do, can we Avonder that he who saw all in a state
150 JOHN V. 28, 29
of death, and knew in what that death would issue,
should be so moved by the goodness of his divine
nature as to humble himself, and " bear our sins in
his own body," that " by all means he might save
some ?" that as " by one man's disobedience many
were made sinners, so by the obedience of one many
might be made righteous ?" ^
Should any be disposed to doubt what is here
affirmed, the eternal happiness of the faithful, and
the eternal misery of the wicked, let them turn
their minds to the great fact which we all avow,
the incarnation of the Son of God. Men are un-
willing to believe that so much can depend upon
the present time : they divert their thoughts from
a subject which distresses them : and Satan is now
ready to whisper, as he did of old, " Ye shall not
surely die;" ye may disobey the commands of God,
ye may neglect his revealed will ; but ye need fear
no evil ; " ye shall not surely die."
Ask yourselves, then, would the Son of God
have come in our nature, and have died in our
nature, if there were no reality in what is declared
to us concerning heaven and hell : if the kingdom of
God were not inconceivably glorious, or if what is
described as " outer darkness," as " the lake of fire,"
" the second death," " the worm that never dieth,"
meant nothing substantial, nothing very terrible —
— meant anything except the greatest imaginable
misery ?
^ Rom. V. 19. Sec the whole argument.
JOHN V. 28, 29. 151
Try then to live with the impression before your
minds of that scene which these words represent.
Consider the feelings which it would awaken in
us, if we saw it actually taking place ; the heavens
passing away, the elements melting, the earth disap-
pearing : but the dead, small and great, standing
before God, to be "judged out of those things which
are written in the books, according to their w'orks."
These things it is the business of faith to represent
to us, before they happen, in order that when they
happen we may be found ready. And we ought to
stir up and encourage this faith. A Christian of
former times was used to say, that the sound seemed
continually in his ears, " Arise, ye dead, and come to
judgment : the Judge is set ; the books are opening ;
sentence is passing." And it is surely wise, if we be-
lieve in the resurrection as a doctrine, to bring it
before our minds as a practical truth by wiiicli this
life is to be governed. It will teach us to value
time, and to redeem it: to restrain every unholy
thought, and word, and action ; and carefully to
regulate that life, which will soon be narrowly exa-
mined by an all-seeing Judge.
15-2 JOHN V. 30-40.
LECTURE XXVIII.
TESTIMONY OF JOHN THE BAPTIST, OF GOD, AND
OF THE SCRIPTURES, TO THE DIVINITY OF
JESUS.
John v. 80—40.
30. / can of mi)ie own self do nothiny : as I hear, I
juclfje: and my judgment is juat ; because I seek not mine
own will, hut the will of the Father which hath sent me.
31. If 1 hear witness of myself, my witness is not true.
32. There is another that heareth witness of me ; and I
know that the witness which he witnesseth of me is true.
Jesus bad been declaring great tbings, many of
tbem new tbings : so tbat tbey marvelled. They
were not merely tbings to be assented to, as ab-
stract truths, or points of doctrine ; but tbey were
truths which if admitted must govern the heart
and life. He bad been declaring himself equal
with God. And this was not only a philosophical
speculation : but if so, be must be believed and
obeyed as God. He had been declaring the resur-
rection of the dead. This too might be admitted;
if it did not follow, that if we admit it, we must
live as those who are to give account of the things
done in the body, and to be recompensed according
to the works, whether they be good or bad. When
JOHN V. 30-40. 153
a truth is to be followed by these practical conse-
quences, the authority by Avhich it is supported
must be seen.
He therefore concludes his discourse, by showing
the grounds of that authority. He had already
asserted it, saying, " The Father judgeth no man,
but hath committed all judgment unto the Son ;
that all men should honour the Son even as they
honour the Father." This he had himself affirmed.
But no one is received on his own unsupported
word. If I hear laitness of myself, imj witness is not
true ; that is, is not to be at once received as true.
Though it may be true, yet, according to the laws of
evidence which men are obliged to establish on ac-
count of the deceitfulness which prevails, it requires
further confirmation. So that he proceeds to a])peal
to three testimonies, by which they might be con-
vinced that his witness was true.
First, to that of John the Baptist : next, to that of
the Fatlier : and thirdly, to that of the Scriptures.
38. Ye sent unto John, and he bare icitness iinlu tlie
truth.
34. But I receive not testinioni/ from man .• hut these
thinfjs I say, that ye miyht he saved.
35. He teas a hurnin(j and a shiuiny liyht : and ye
were wilUny for a season to rejoice in his liyht.
John bore the authoritv of a divine commission ;
a commission which was acknoM'ledged. People of
all ranks sought him ; looked up to him for a
while as a hurning and a shiniwj iuiJit, and luere
willing for a season to i^ejoice in Ids light. And nothing
154 JOHN V. 30—40.
could be clearer than the testimony whicli he gave,
when " he saw Jesus coming unto him, and said,
Behold the Lamb of God, which taketli away the sin
of the world. This is he of whom I said, After me
Cometh a man who is preferred before me; for he
was before me," ^
2. The second testimony was greater still. *' If
we believe the witness of men, the witness of God
is greater."
36. But I have greater witness than that of John : for
the works which the Father hath given me to Jinish the
same works that I do, hear witness of me, that the Father
hath sent me.
37. And the Father himself, ichich hath sent me, hath
borne witness of me. Ye have neither heard his voice at
any time, nor seen his shape.
38. And ye have not his word abiding in you : for whom
he hath sent, him ye believe not.
The Father had borne witness to the Son, and
was continually bearing it : the works which he did,
which the Father had given him to Jinish, hare wit-
ness of him, that the Father had sent him. " If he
had not done among them the works which none
other man did," they had been more excusable in
rejecting him : for whosoever professes to have a
message from God, must produce sufficient proof
of the authority which he claims. But this he did
produce : and they should have believed him for
the very works' sake. ^ If all had had the simplicity
of Nicodenms, all would have acknowledged, like
' Johni. 29, 30. "~ John xiv. 11.
JOHN V. 30—40. 155
Nicodemus, that " no man could do the miracles
which he did, except God be witli him." ^
3. The third testimony to which Jesus appeals, is
that of the Scriptures.
39. Search the Scriptures ; for iti them ye think ye have
eternal life : and they are they which testify of me.
40. And ye will not come to me, that ye miyht have
life.
The Scriptures concluded the evidence, and con-
firmed the whole. The Jewish people were bound
to search these ; for in these they thought they had
eternal life ; and if they had searched them with true
and candid heart, they would have proved to them
what the star shining in the east i^roved to " the
wise men ;"' they would have led them to perceive
that Jesus was the Christ the Son of God, so that
" believing, they might have life through his
name :" might come unto him that they might have
life.
For consider what a Jewish inquirer would have
discovered, had he followed the counsel given him,
and searched the Scriptures for a testimony of Jesus.
He would remember how Moses had said, that
God would raise up unto them " a prophet from
the midst of them, of their brethren, like unto
him, unto whom they should hearken."* The
question therefore would be. Is this he that should
come ? It would then be found, that all which the
Scriptures pronounced concerning his birth, hud
•^ Joiiu iii. 2. ^ Deut. xviii. 1 j.
156 JOHN V. 30—40.
been complied with. It would be found that there
had been the voice' of one crying in the wilderness,
" Prepare ye the way of the Lord, make his paths
straight." It w^ould be found that, according to
the language of Isaiah, " a virgin had conceived,
and borne a son :" that this Son was of the line of
David : was born in Bethlehem of Judea : was
born at the very time when, according to the predic-
tion of Daniel, devout men were looking for " the
consolation of Israel :" and had been born with such
signs preceding, attending, and following, as might
w^ell persuade them that this was " of a truth that
prophet which should come into the w^orld." There-
fore the direct affirmation of John, wdiohad declared
him to be the Christ ; and the testimony of the
Father, who had borne witness to his beloved Son,
and was still bearing witness by the miracles wdiich
he performed ; would be confirmed and corroborated
by an exact agreement with all which the Scriptures
had foretold.
So just is our Lord s conclusion : Ye hare not
his word abiding in you : for whom he hath sent,
him ye believe not. Had his Mord been abiding in
their knowledge, or a love of it in their hearts,
they would have come to him that they might have
life. But there was nothing in their character in
common wdth that of the Father : nothino- which
led them, when they saw the Son whom he had
sent, to look on him as precious and honourable.
As Isaiah had foretold, they " saw no beauty in
him that they should desire him."
Let their unbelief l)o a Marning to us, " on
JOHN V. 41—47. 157
whom the ends of the world are come." " For we
have not followed cunningly-devised fables, when
we have believed the power and coming of our
Lord Jesus Christ." For we know, that " he
received from God the Father honour and glory,"
when the works which the Father had gicen him to
finish, bare witness of him. " We have also a sure
word of propliecy : " ^ if we search the Scriptures^
Ave perceive that they testify of him. And these
assurances are given to them " that believe on the
name of the Son of God ; that they may know that
they have eternal life, and that they may believe
on the name of the Son of God." "^ " For we are
made partakers of Christ, if we hold the beginning
of our confidence stedfast unto the end.""
LECTURE XXIX.
REASONS ARE ALLEGED, WHY THE JEWS RE-
JECTED JESUS
John v. 41 — 47.
41. I recewe not Jionour from men.
42. But T Jaioir yoti, thai ijc have uol the lore of God
in you.
5 See 2 Peter i. IG. « 1 Jolm v. lo.
~ Heb. iii. 14.
158 JOHN V. 41—47.
43. / am come in my Fathers name, and ye receive me
not : if another shall come in his otvn name, him will ye
receive.
44. How can ye believe, ichich receive honour one of
another, and seek not the honour that cometh from God
only ?
Jesus had come into the world, as the Redeemer
of the workl. To the Jews, especially, he had
first appeared, as the Messiah whom they had
been expecting. That he might accomplish the
purpose for which he came, he must be trusted ;
be believed in. He showed them, therefore, in
the former part of this discourse, that he had all
tlie testimony in his favour which could either be
required or granted ; he had the testimony of John
the Baptist, he had the testimony of God him-
self, he had the testimony of their Scriptures. If
they did not receive this testimony, there must
be some reason for it ; something which perverted
their minds, and prevented their seeing the truth
which lay before them. And here he shows what
that obstacle was. / k7iow you, that ye have not
the love of God in you. Ye do not love the things
which God approves, or desire the things which
God permits, or do the things which he commands.
Ye have other love, other desires, other affections ;
so that ye have nothing in common with him who
comes in the Father s name : condemning what he
condemns, and prescribing what he sanctions. If
another should coine in his own name, him ye will
receive : for he would be of the world, and ye love
the world : he, coming in his own name, would
JOHN V. 41—47. 150
"savour the things of men:" and so do ye. This
worldly, carnal spirit is a barrier between you and
truth. How can ye believe, which receive honour
one of another, and seek not the honour which cometh
from God only ? How can ye believe ? how can
ye attend to the proofs of my divinity, whilst there
is in you a prevailing bias on the other side, whilst
your minds are so swayed by earthly motives that
the judgment is not free ?
It is as true now as it was then, that before the
mind can be brought to any practical faith in
Christ, it must escape from the trammels of this
world. Men must cease to care for receiving honour
one of another. They must not be kept back and
restrained by considering wliat others think or
others practise, but must enjoy a liberty within
themselves of forming a right judgment, and
acting on what the judgment approves. Deme-
trius of Ephesus, for example, was not likely to
attain a true estimate of the authority of the apos-
tles, (Acts xix. 24,) when he began by saying that
if Paul was listened to, "the craft by wliich he
and the workmen of like occupation had their
wealth, was in danofer of beinfi: set at nouo-ht "
His mind was pre-engaged to his wealth, and
could exercise no freedom of opinion. So with
the Jewish people. The elders had decreed, that
whosoever adhered to Jesus, " should be put out of
the synagogue." Before, therefore, a man could
reasonably or justly decide whether he were tlie
Messiah or no, he must be independent of the
160 JOHN V. 41—47.
opinion of the elders ; ready, if needful, to forfeit
it. If lie soiig'ht the honour which cometh from
man, he would be incapable of judging concerning
Christ's title to honour, which was proscribed and
rejected of man.
What was needful then, that a man might con-
fess Jesus to be the Christ, is equally needful now,
that men may live as true and consistent Chris-
tians. They must view the precepts of the gospel,
unbiassed by the opinions and practices of those
around them. It is a just saying, " If any man love
the world, the love of the Father is not in him."
If any man is not able to defy the reproaches which
may be cast on him, or the interests which he may
endanger, or the inclinations which he must com-
bat, for the sake of living as a faithful disciple of
Christ Jesus, he may in words acknowledge him,
but he will " in works deny him." And this, alas !
is very possible — such is the deceitfulness of the
heart — while he may think himself secure. He
may be as little aware of his own inconsistency, as
the unbelieving Jews : and as much without ex-
cuse. They professed to follow JVIoses, and the
words of Moses would condemn them. He pro-
fesses to believe in Jesus, and the words of Jesus
will convict him.
Our Lord proceeds to show this of the Jews.
45. Do not think that I will accuse you to the Father :
there is one that accuseth you, even Moses, in whom ye
trust.
JOHN V. 41—47. 101
46. For had ye bclieoed Moses, ye would have believed
me : for he wrote of me.
47. But if ye believe not his writinys, how shall ye believe
my words ?
Thus the very foundation on which they were
resting, and thought they stood secure, would fail
and sink from under them. They "made their
boast of God, and rested in the law," ' the law given
by Moses. That very boast and confidence would
supply the ground of their condemnation. For
Moses wrote of Christ : taught the people to ex-
pect him : that Moses who said unto the children of
Israel, (Acts vii. 37,) " A prophet shall the Lord
your God raise up unto you of your brethren, like
unto me ; him shall ye hear." Besides which, the
whole law which Moses appointed was but as a
preparation, designed to lead men towards Him
that should come.^ This the Jews perceived not,
because " their minds were blinded." And "even
unto this day, when Moses is read, the vail is upon
their heart." ^
We wonder at this perverseness. Let us look at
it as a fearful warning. " Every way of a man is
right in his own eyes." " But there is a way which
seemeth right unto a man, but the end thereof are
the ways of death." ^
1 Rom. ii. 17. ^ gee Gal. iii. 19—24.
3 See 2 Cor. iii. 14, 15. ^ Prov. xiv. 12.
M
16-2 JOHN VT. 1—13.
LECTURE XXX.
THE DISCIPLES AKE COMMANDED TO GATHER
UP THE REMAINING FRAGMENTS, AFTER FIVE
THOUSAND PERSONS HAD BEEN MIRACULOUSLY
SUPPLIED WITH FOOD.
John vi. 1 — 13.
1. After these things Jesus went over the sea of Galilee,
which is the sea of Tiberias.
2. And a great multitude followed him, because they saw
his miracles which he did on them that were diseased.
3. And Jesus went uj) into a mountain, and there he sat
with his disciples.
4. And the passover, a feast of the Jews, was nigh.
5. When Jesus then lifted up his eyes, and saw a great
company come unto him, lie saith unto Philip, Whence
shall we buy bread, that these may eat ?
6. And this he said to prove him : for he himself knew
what he would do.
7. Philip answered him, Two hundred pennyivorth of
bread is 7iol sufficient for them, that every one of them may
tahe a little.
8. One of his disciples, Andrew, Simon Peters brother,
saith unto him,
9. There is a lad here, lohich hath five barley loaves, and
two small fishes : but what are they among so many ?
10. And Jesus said. Make the men sit down. Now
JOHN VI. 1—13. 163
there loas much grass in the place, So the mcfi sat down-'
in number about Jive thousand.
11. And Jesus took the loaves ; and whe?i he had given
thanks, he distributed to the disciples, and the disciples to
them that were set down; and likewise of the Jishes as
much as they would.
12. When they were filled, he said unto his disciples.
Gather uj) the fragments that remain, that nothing he
lost.
13. Therefore they gathered them together, and filled
twelve baskets ivith the fragments of the five barley loaves,
which remained over and above unto them that had eaten.
This was one of the occasions when our Lord
saw fit to exercise liis power, in order to supply
the wants of those who followed him, and heard
his words. He refused to do this in his own behalf
in the wilderness : but these sheep must not be al-
lowed to go empty away.
He seems here to give an intimation that nothing
is lost by earnestness in religion ; that they who
seek first the kingdom of God and his righteous-
ness, shall find other things added to them, accord-
ing to their need. Without changing the order of
nature, it proves so in the order of Providence.
" Godliness hath the promise of the life that now
is, and of that which is to come."
The concluding remark is pointed and peculiar.
Gather up the fragments ichich remain, that notliing
he lost. So forcibly is this commanded as to re-
quire particular attention. Notwithstanding the
plentifulness of the provision, and the ease with
which it had been su])plied ; yet the fragments are
to be gathered up, that notliing be lost or wasted.
M 2
104 JOHN VI. 1—13.
All classes of men are concerned in this precept.
The RICH are concerned in it. He who uttered it
was rich : he had shown himself rich in power,
beyond all human wealth. He proves by his con-
duct, both on this and on other occasions, that
those who are blessed by the bounty of Providence
are intended to enjoy the gifts bestowed on them.
But he prohibits all waste and extravagance. He
suffers nothing to be squandered or thrown away
which might improve the condition or assist the
comfort of others.
The POOR too are concerned in it, who often
waste more in proportion than the rich, upon
what is utterly needless and superfluous. There are
few who, according to their situation in life, might
not be in what are called easy circumstances, if
they had always attended to the maxim, that no-
thing be lost, nothing wa,sted by being spent un-
necessarily or unprofitably.
But we may carry this further than merely as a
lesson of frugality. There are other fragments,
besides those of our daily bread, or daily income,
which we are here taught to gather up and save.
1. There are fragments of time.
Though there is but one thing of real impor-
tance to be done, very few persons can bestow the
principal portion of their time on that great object.
The main part of life cannot be spent in hearing,
or reading) or meditating upon eternity. It must
be employed in active business of some sort or
other. But meanwhile our hearts must be fixed,
through all this active business, on tlie grand con-
JOHN. VI. 1—13. 1G5
cern ; on that which is beyond ; on the end of
our faith, the salvation of the soul. We are tra-
vellers ; we are on a journey ; we have many
interests on the road ; we have much to call
for our attention as we pass along : but after all,
the object is not the road, or the interests of the
road ; but the journey's end.
For this purpose, the duty is to gather up the
fiagments of our time, that nothing may he lost. Not-
withstanding all the labours, all the active duties
which are indispensable, how many hours in every
week are commonly spent in sloth, in idle conver-
sation, in pursuits which profit not! If those
fragments were collected together for a week, or a
month, or a year, what good purpose they might
serve ! As multitudes might be rich, who now are
poor, if they had carefully husbanded the resources
which God had put into their hands: so multi-
tudes, who are ignorant, might be rich in the
most precious knowledge, if they had put to good
account the moments which they have wasted and
misapi)lied. Many a poor man would be happy to
redeem, at the close of life, the sums which in his
youth he has thrown away : and many an ignorant
man, in the decay of his strength, has still more
reason to lament the time which he once neglected,
when he might have learnt to become " wise unto
salvation." A slight excuse is enough for a man
whilst death seems distant. He quiets his conscience
wiiile he says, I am busy, I am hard working, I
am constantly employed ; and God is not " aus-
tere :" he will not expect much, where little has
166 JOHN VI. 1—1:3.
been given. But this is seen at last to be a vain
device of Satan, when death actually comes, and
finds the soul unprepared ; much business done,
but none of that which was most needful ; none of
that which might have been performed, if all the
fragments of time had been gathered up, and em-
ployed for the purpose which they are given to
serve.
2. Another hint of exhortation may grow out of
this same precept. If ye profess to be servants of
Jesus Christ, gather up all your opportunities of
showing your zeal for his service ; let nothing be
lost, by which you can display your love for him,
aud your desire to please him. Some may have
much of this power, and some less ; but all may
find some fragments both of talent and opportunity,
if they are careful to seize them. How few who
are ignorant, would remain without instruction ;
how few that are thoughtless, would continue with-
out warning ; if all were careful to make the most
of their means of usefulness !
And is there no encourao:ement ? He to whom
this service is paid, " is not unrighteous, to
forget your labours of love:" he will gather up
the smallest fragments of service which may have
been employed in his cause, he will let nothing be
lost of obedience to his will. All will be set to
account at the great day. And though no one
will venture to look back upon such works as grounds
of acceptance, or as entitling to reward, they will be
received as tokens of faith and love — such tokens
as are agreeable to our heavenly Father. "For
JOHN VI. 14—21. 167
in tbis is the Fatlier glorified," that they mIio
are his adopted children through Christ Jesus,
" bring forth much fruit ; " and " abound in
the work of the Lord, forasmuch as they know
that their labour is not in vain in the Lord/'
LECTURE XXXL
THE DISCIPLES, OVERTAKEN BY A STORM, ARE
RELIEVED BY THE PRESENCE OF JESUS.
John vi. 14 — 21.
14. Tlien those men, when they had seen Ihe miracle
that Jesus did, said, This is of a truth that prophet that
should come into the world.
The power which the Lord had displayed, in the
manner before related, convinced the persons who
witnessed it that he came with divine authority.
And we might have hoped that, being thus con-
vinced, they would hasten to him, and learn that
which it was the business of a prophet to teach —
the will of God, and his counsels as concerning
themselves. But their views were bounded by
things present, not raised to things above: and
168 JOHN VI. 14—21.
they see in the power of Jesus nothing beyond the
means of temporal advancement or prosperity.
They do not say, This jiropliet can tell us heavenly
truths ; but This prophet can exalt us to wealth
and power.
It was not, however, for such a purpose that
the prophet should come into the world.
15. When Jesus therefore perceived that they would
come and take him by force, to make him a king, he de-
parted again into a mountain himself alone.
16. And when even was now come, his disciples went
down unto the sea,
17. And entered into a ship, and went over the sea
toward Capernaimi. And it was now dark, and Jesus
ivas not come to them.
18. And the sea arose by reason of a great wind that
blew.
1 9. So when they had rowed abontjive and twenty or
thirty furlongs, they see Jesus walking on the sea, and
drawing nigh unto the ship: and- they icere afraid.
20. But he saith unto them, It is I ; be not afraid.
21. Tlien they willingly received him into the ship ; and
immediately the ship was at the land whither they went.
Had the disciples undertaken this voyage with-
out instructions from their Master, we might have
supposed that the difficulties which they en-
countered, by reason of a great wind that blew, were
intended as a warning, to correct their rashness.
But we learn from the other evangelists, that the
voyage was undertaken at his express command.
And yet they were in trouble. We are reminded,
1 Matt. xiv. 22—33 ; Mark vi. 46—52.
JOHN VI. 14— -Jl. 169
then, that God's people are not exempt from
trouble, the common lot of man, even when they
are employed upon their Master's business. Their
privilege is, that in their trouble they have " a
very present help " which does not belong to
others. On this occasion even the elements change
their nature, rather than the disciples should be
left comfortless. They see Jesus walking on the
sea, and drawing nigh unto the ship ; and they were
afraid. But he saith unto them. It is I ; he not
afraid. Then they tvillingly 7'eceived him into the
ship ; and immediately the ship ivas at the land
ivhitlier they went.
Now this may be taken in a further sense. The
disciples willingly received their Lord; and imme-
diately their object was attained. Many things
which are difficult, nay, impossible to ourselves,
become easy when we are relieved by his aid, and
strengthened by his strength. With him all things
are possible. Sorrows are cheered, and trials
lightened by his presence. But it is still more,
that when he draws nigh, the soul is enabled to
resist passion, to overcome sin, to gain the victory
over Satan.
This is an experiment which is often tried.
Multitudes have resolved to break off their evil
habits ; convinced that such habits are misery here,
and destruction hereafter. But their better reso-
lutions have always fallen through ; they have
yielded to temptation, and gone on from bad to
worse. " Can the Etliiopian change his skin, or
the leo])ard his spots ? " No : the sinner is under
170 JOHN VI. 14—21.
Satan's power: "Jed captive by him at his will:"
corrupt nature makes him an easy prey. What
then shall we do ? The resource, the only resource,
is to seek for one who is stronger than Satan, and
profit by his assistance. And that one is Christ.
He came into the world " to destroy the works of
the devil." He himself did conquer him, and he
will enable his followers to conquer him. " When
a strong man armed keepeth his palace, his goods
are in peace: but when a stronger than he shall
come upon him, and overcome him, he taketh
from him all his armour wherein he trusted, and
divideth his spoils."^
Here then the case is like that of the disciples.
They received Jesus into the ship, and the wind
ceased. And so let the man who is under the do-
minion of sin, receive Christ into his heart, and he
shall be enabled to overcome the tempests which
raoe within his bosom, and by which he may have
been long tossed, like the troubled sea. Let the
proud and haughty man commit himself to him
who was "meek and lowly in heart;" his pride
shall cease ; he shall " be clothed with humility,"
and learn what it is to " esteem others better than
himself." Let the impure and sensual do the
same ; and they shall be enabled to mortify those
affections and lusts, which " war against the soul."
" Sin shall have no more dominion over them."
So it was with the Corinthian converts; we know
what they had been: as St. Paul reminds them,
" Such were some of you : " that is, they had lived
2 Lukexi. 21.
JOHN VI. 14—21. 171
in the indulgence of all those evils to which
corrupt nature is inclined. " But ye are washed,
but ye are sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our God." ^
Ye have received him into your heart, with whom
Satan cannot dwell, and over whose disciples
Satan cannot prevail. He "delivers you from the
body of this death," and ye are not " brought
into captivity to the law of siu which is in your
members." ^
It may not, perhaps, be with every one, as it
was with the apostles, whose ship was immediately
at the land for which they were bound. This is
not often granted. The contest may be long, and
slow, and painful. But only let the contest be
continued, and the end is certain. There is no
corruption which may not be overcome by a steady
contemplation of the cross of Christ, and the re-
presentation which it exhibits of holiness and
mercy. Take your sin to that, and crucify it
there.
Those who, like the apostles, have attached
themselves to Christ Jesus as their Lord, find in
this history fresh reason to approve their choice.
He is theirs, who has alike the will and the power
to protect and comfort them. He may suffer the
tempest to arise, and the storm to alarm them for a
while ; but it is not without a purpose. He will
not permit it to overwhelm or injure them. That
takes place, which is beautifully described by the
Psalmist : " He commandeth, and raiseth the
3 1 Cor. vi. 11. ' Sec Rom. vii. 22— 25, and viii. 1—11.
172 JOHN VI. 22—29.
stormy wind. Then they cry unto the Lord in
their trouble, and he bringeth them out of their
distresses. He maketh the storm a cahn, so that
the waves thereof are still. Then are they glad
because they be quiet ; so he bringeth them unto
their desired haven." ^
LECTURE XXXII.
FAITH IN JESUS CHRIST DECLARED TO BE THE
WORK REQUIRED OF GOD.
John vi. 22—29.
22. The day following, when the jieople which stood on
the other side of the sea saw that there was none other
boat there, save that one whereinto his disciples were
entered, and that Jesus went not vjith Ids disciples into
the boat, but that his disciples were gone away alone ;
23. (Howbeit there came other boats from Tiberias nigh
unto the place where they did eat bread, after that the
Lord had given thanks ;)
24. When tJie people therefore saw that Jesus ivas not
there, neither his disciples, they also took shipping, and
came to Capernaam, seeking for Jesus.
25. And when they had found him on the other side of
5 Tsalm cvii. 25—30.
JOHN VI. •22-21). 173
the sea, they said unto him, Rabbi, when earnest thou
hither ?
26. Jesus answered them and said. Verily, verily, I say
unto yon, Ye seek me, not because ye saw the miracles, but
because ye did eat of the loaves, and were filled.
27. Labour not for the meat ^vhich perishcth, but for
that meat which endureth unto everlasting life, tvhich the
Son of man shall give unto you : for him hath God the
Father sealed.
Had these persons sought Jesus, and taken even
greater pains to find him, and join his company,
because they perceived by his miracles that he
was "come from God," and "had the words of
eternal life ; " they would have done what was wise
and prudent and praiseworthy. But he had reason
to know, that they were more anxious about pro-
vision for the body than the soul, and that the
uppermost desire in their minds was the desire of
being miraculously supported l)y liim. There was
another support which he would give, which would
avail when the body needed it no longer. There
was another support which they would want, when
nothing else could profit them. This he exhorts
them to labour,^ to work for, and they should not
labour for it in vain. He was at hand who should
give it tliem, and God the Father had set his seal
to his power. Him hath God the Father sealed.
We seal the deed which we accredit as our own,
and by which wc mean to stand. God had set his
seal to Jesus as his Son, by the scriptures which
1 'Epya^€o-^ai, the Same word whicli is used in the succeeding
verse.
174 JOHN VI. 22—29.
prophesied of liim, by the voice which bore testi-
mony to him, by the supernatural works which he
was daily performing. For that then Avhich he
coukl give, the meat which endureth unto everlasting
life, for that they should labour.
This leads them to ask a question, which we
might expect every man to ask who may come to
years of understanding.
28. Then said they unto Jilm, What shall we do, that
we might work the works of God ? *
29. Jesus answered and said unto them, Tliis is the
work of God, that ye believe on him whom he hath sent.
A plain and obvious reply, suited to the inquirers
of every age. Ye desire to do the works of God ; —
to fulfil that wdiich he expects of you. This is as
it should be, that the creature should perform the
work assigned him by his Creator. Nor is that
work doubtful. He has sent his message ; he has
commissioned his own Son to deliver it ; and he re-
quires you to believe him, " This is his command-
ment, that ye should believe in the name of his Son
Jesus Christ." This is the work of God, that ye be-
lieve on him whom he hath sent.
As this is a sentence not belonging to the Jews
alone, but to all whom the sound of the gospel
reaches, it is right to stop awhile and inquire,
whether we in this respect are w^orking the works
2 The works of God — those works which he requireth, and
which he alloweth.
8
JOHN VI. 22—29. 170
of God. Do we believe on him whom he hath
sent f
He came to tell us, that in ourselves, and our
natural condition, we are lost : lost through that
sin which Adam brought upon the world, and of
which he bequeathed to his posterity both the
guilt and the penalty. " For in Adam all die."
" By one man's disobedience many were made
sinners."
He came to tell us, that by the blood which he
shed upon the cross, the ransom which he paid
there, the sacrifice he then offered, — this sin has
been atoned for, this guilt may be taken away,
and the sinner restored to the favour of his God.
" For as in Adam all die, even so in Christ shall
all be made alive." " For as by one man's dis-
obedience many were made sinners, so by the
obedience of one shall many be made righteous." s
He came to tell us that this atonement is im-
parted, this benefit made over to those who receive
its Author for what he was sent to be : receive
him in the affection and devotion of their hearts
as the Redeemer by whom their souls are ransomed,
are made acceptable to God, and endowed with
everlasting life. As was declared in the last
chapter, (v. 24,) " He that heareth my word, and
belie veth on him that sent me, hath everlastino-
life, and shall not come into condemnation ; but is
passed from deatli unto life."
He came to tell us, that " every man who hath
3 Rom. V. 19; 1 Cor. xv. 22.
176 JOHN VI. 2-2—29.
this hope in him purifieth himself, even as he is
pure ; " is " renewed in the spirit of his mind ;"
^' mortifies his members which are upon the earth ;"
and gives all diligence, that he may not be idle, nor
unfruitful in the knowledge of our Lord Jesus
Christ, but may "be fruitful in every good work
unto all well-pleasing, being filled M'ith the fruits
of the Spirit, which are to the glory and praise of
God."
This he reveals : to the truth of this revelation
God the Father hath set his seal : and to believe
this, is the work which he would have us do.
To the question, then, which an awakened mind
is anxiously led to ask. How shall I be reconciled
to God, and live more conformably to his will ? — to
this question it would not be a proper reply to say,
in the first place, " Do justice, love mercy ; "
" give alms of thy goods ; " " keep thy tongue from
evil, and thy lips that they speak no guile." These
indeed are the works of God, the works which he
requires : but the first thing that he requires is,
that we believe on him whom he hath sent : and then
go forth in the spirit of that faith, and in obedience
to his word, to walk before him in righteousness
and holiness. It is only through that faith that
God will receive our works : only through that faith
that we can so perform them that they shall be
acceptable to him. * We must first be grafted
* Art. xiii. -'Works done before the grace of Christ, and
the inspiration of his Spirit, are not pleasant to God, forasmuch
as they spring not of faith in Jesus Christ."
JOHN VI. 22—29. 177
upon the right stem, and become branches of the
true vine, before we can bring forth fruit pleasing
to God through his Spirit working in us.
To this, then, look constantly and habitually, as
to the foundation. See that it is securely laid.
Have we a just sense of our own exceeding
misery, as shown in the estrangement of the na-
tural heart from God; and of God's exceeding
mercy, as shown in the incarnation of his Son?
To increase this sense, of helplessness on the one
side, and of mercy on the other, is the way to
" abound in the works of the Lord." No principle
of holiness is so strong, as that arising from the
atonement which he made for sin : no principle of
charity so cogent, as " the love of Christ constrain-
ing us " to imitate his wonderful example, and to
comply with the declarations of his will. " Because
we thus judge, that if one died for all, then were
all dead ; and that he died for all, that they which
live should not henceforth live unto themselves, but
unto him which died for them." *
'• 2 Cor. V. 14.
N
178 JOHN VI. 30—40.
LECTURE XXXIII.
JESUS DESCRIBES HIMSELF AS THE BREAD OF
LIFE ; AND REVEALS THE WILL OF HIS FATHER
CONCERNING THOSE WHO BELIEVE IN HIM.
John vi. 30—40.
30. They said therefore unto him, What sign shewest
thou then, that we may see, and believe thee ? what dost
thou work?
31. Our fathers did eat manna in the desert; as it is
written. He gave them bread from heaven to eat.
Jesus, in what was last read, had demanded from
those with whom he was discoursing, faith and alle-
giance ; declaring that this was the work expected
of them by the Father, that they should believe on
Mm whom he had sent. They, in return, require a
sio-u, a proof that he was sent of God. What sign
shoicest thou then, that we way see, and believe thee ?
And the sign to which they refer, seems to imply
that they were still looking for that temporal sup-
port which had been lately given, when the mul-
titude was provided with food. Our fathers did
eat manna in the desert. Moses showed this sign of
his divine commission : as the Scripture relates,
he gave them bread from heaven to eat.^ And this
affords to our Lord an occasion of explaining the
spiritual purposes of his mission, and the spiritual
nature of the benefit which he offered them. It
1 Neh. ix. 15.
JOHN VI. 30—40. 179
was not heavenly life which was supported by
the bread which Moses gave : but heavenly bread
indeed was set before them now.
32. Then Jesus said unto them, Verily, verily, I say unto
you, Moses gave you not that bread from heaven : hut my
Father giveth you the true bread from heaven.
33. For the bread of God is he ivhich cometh down from
heaven, and giveth life unto the world.
34. Then said they unto him, Lord, evermore give us this
bread.
35. And Jesus said unto them, I am the bread of life :
he that cometh to me shall never hunger ; and he that be-
lieveth on me shall never thirst.
On a former occasion, Jesus had employed the
metaphor of water, to describe the refreshment and
the spirit with which he would invigorate the
soul. An allusion to the manna which supported
the Israelites in the wilderness, now furnishes him
with another example leading to a like j^urpose.
He is the water of life, and he is the bread of life.
Water and bread are needful to the body : and
he is as water and as bread to the soul. But with
this difference, that as the literal water and bread
furnish but a temporary supjily which is soon ex-
hausted, he furnishes that strength to the soul
which shall never fail it in time or in eternity.
He that cometh to me shall never hunger, and he that
believeth on me shall never thirst.
But this was a benefit which must be souo-ht
that it may be enjoyed; and that it may be souo-ht,
must be desired. And these, as yet, had felt no
such desire.
N 2
180 JOHN VI. 30-40.
36. But I said unto you^ That ye also have seen me,
and believe not.
37. All that the Father giveth me shall come to me ; and
him that cometh to me I will in no wise cast out.
38. For I came down from heaven, not to do mine own
will, hut the will of him that sent me.
39. And this is the Father's will which hath sent me,
that of all which he hath given me 1 should lose nothing,
hut should raise it up again at the last day.
40. And this is the will of him that sent me, that every
one which seeth the Son, and believeth on him, may have
everlasting life : and I will raise him up at the last day.
Most imjDortant, most interesting, are the truths
which are here disclosed. Most comforting the as-
surance which is conveyed.
Those that come to Christ, and believe in him,
are described, as given to him of the Father. This
alludes to that secret preparation of the heart,
which is " of the Lord : " of which we know little,
except as we see its effects : when we find some so
qualified and disposed, that when the " redemp-
tion that is in Christ Jesus" is set before them,
they close with it and follow him, whilst others
neglect or reject him. Those that receive the
word with an honest and true heart, and " are or-
dained to eternal life,"^ believe. And those who
thus believe, are given to Christ of the Father :
who has engaged, in his mysterious covenant, to
" give him the heathen for his inheritance, and the
uttermost parts of the earth for his possession." ^
The preaching of St. Paul at Athens furnishes
an example : and its copy may be found in every
» Acts xiii. 48. ' Ps. ii. 8.
10
JOHN VJ. 30—40. 181
congregation or collection of persons where the
gospel is proclaimed. (Acts xvii. 32.) " When
they heard of the resurrection of the dead, some
mocked : and others said, We will hear thee again
of this matter. Howbeit certain men clave unto
him, and believed : among the which Mas Diony-
sius the Areopagite, and a woman named Damaris,
and others with them."
Damaris, then, and Diouysius, and others with
them, formed a separate class from those who
either mocked at Paul's doctrine, or deferred all
thought of it. Tliey came to Christ, whom Paul
was making known, whose doctrine he was preach-
ing. And their coming was a proof that they were
given to him of the Father. All that the Father
giveth me shall come to me. Why the Father gave
him these, and did not give him the whole assembly,
we shall never know on this side the o-rave. But of
o
this we are sure, that " the Judge of all the earth
shall do right, and that there is no respect of persons
with him."
And for those who have come to Christ — for
those, for example, who in this Christian land,
having been committed to him in baptism, have
renewed in their own hearts the engagements of
that covenant — how consolinii' is the thoudit, that
they are objects of interest to their Father which
is in heaven, who has given their soul into the
charge of his beloved Son. And he, too, has
added his own promise, Him that comcth to me I
will in no wise cast out. Has any one faith to come
unto me, to believe in me, to commit his eter-
182 JOHN VI. 30--40.
nal salvation to my care ? I uill in no .wise reject
him, however sinful and guilty he may have been,
however corrupt and frail he may still be.
So that there is nothing- to deter or discourage
in the idea, that those who come unto Christ, are
given unto him by the Father. Does any person
feel such a sense of his own weakness and un-
worthiness, as willingly and thankfully to accept
the offer made, and appropriate to himself the
ransom paid by Christ? Then he has within
himself an evidence that he is one of those whom
the Father hath given unto the Son. Then he
has within himself a proof that it is the Father's
will that he should enjoy his heavenly kingdom.
For this is his will, That every one which seeth the Son,
and beliereth in him, may have everlasting life. To
see the Son, is to perceive his divine virtue and
power ; to recognise him, as made of God unto
us " wisdom, and righteousness, and sanctification,
and redemption." And to believe in him, is to apply
that virtue and power personally to ourselves. If
it be so with you ; if ye perceive Jesus to be in-
deed the Son of God; if ye believe in him and
rely on him for salvation, then ye need go no fur-
ther to inquire into the Father's M'ill concerning
you. The faith which ye profess, and are con-
scious of, is the token of his will. No other could
be given, no other ought to be required. Be sa-
tisfied with this, and rejoice with thankfulness.
Cherish the faith which has drawn you to the
Saviour, and ascribe it to " the giver of every
good and perfect gift : " but do not presumj)tuously
JOHN VI. 41—46. 183
search, why God hath made you to differ from ano-
ther, or another from you. " Canst thou by search-
ing find out God ? " Ought we to be surprised, if at
present much appears inscrutable and incomprehen-
sible ? Rather adopt the words of David : " I have
not exercised myself in great matters, which are
too high for me. I have refrained my soul, and
kept it low. Yea, my soul is as a weaned child." ^
Nay, one greater than David has said, " I thank
thee, O Father, Lord of heaven and earth, that thou
hast hid these things from the wise and prudent,
and hast revealed them unto babes. Even so,
Father ; for so it seemed good in thy sight." ^
LECTURE XXXIV.
JESUS DECLARES THAT FAITH IN HIM IS GIVEN
OF GOD.
John vi. 41 — 4G.
41. The Jews then murmured at him, because he said, I
am the hread which came down from heaven.
42. And they said. Is not this Jesus, the son of Joseph,
whose father and mother we hnoio ? how is it then that he
saith, I came down from heaven?
43. Jesus therefore answered and said unto them, Mur-
mur not among yourselves.
44. No man can come to me, except the Father which
* Ps. ex 1, 2. ' Matt. xi. 2.3.
184 JOHN VI. 41—46.
hath sent me draw him : and I will raise him up at the last
day.
45. It is written in the prophets, And they shall be all
taught of God. Every man therefore that hath heard, and
hath learned of the Father^ cometh unto me.
46. Xot that any man hath seen the Father, save he
which is of God, he hath seen the Father.
Instead of receiving the words of truth with due
reverence, the Jews murmured at them. The Lord
warns them not to invent objections, or listen to
cavils. Such a spirit is totally inconsistent with
that grace of God which bends the heart towards
revealed truth. And though no man can come unto
Christ unless the Father draw him, there are states
of mind which remove them to a greater and a
greater distance from him. This, he intimates, is
no new doctrine, but such as the prophets had made
familiar to them. It is written in the prophets^
And they shall be all taught of God. Every man,
therefore, that hath heard, and hath learned of the
Father, cometh unto me.
A truth is declared here, which many are very
unwilling to admit ; and which others pervert, as
they do also other scriptures, to their own destruc-
tion.^ No man can come to me, except the Father
which hath sent me draw him. " The natural man
receiveth not the things of God." The heart by
nature is so filled with corrupt thoughts and desires,
that it cannot come and surrender itself to Christ :
' Is. liv. 13. " All thy children shall be taught of the Lord :
and great shall be the peace of thy children.
2 2 Pet. iii. 16.
JOHN VI. 41—46. 185
it will be turned away from him by envy, as in the
case of his brethren ; by covetousness, as in Judas ;
by pride, as with the Pharisees ; by love of worldly
things, as in the young- ruler. Therefore, as wq
read in ver. G5, therefore said I imto you, that no
7na?i can come unto me, except it were given unto him
of my Father. The Spirit of God the Father must
so subdue the natural disposition of the heart, and
must influence it with such humble feelin<rs and
godly fear, as shall draw it towards Him who offers
salvation to the meek and contrite, and opens the
kingdom of heaven to those who enter it as little
children. And all such are taught of God, have
this repentance and submission from his grace.
Therefore when it afterwards happened that some
of his disciples went back, and walked no more with
him, it was, that they were not drawn of the Father.
On the other hand, Peter and the rest refused to
leave him, saying. Lord, to w4iom shall w^e go ? be-
cause it was given them of the Father.
Were, then, those who did leave him, on this
account, free of blame? The Father did not draw
them onward to repentance and faith. Is this laid
to their charge ? St. Paul has proposed the dif-
ficulty. " Thou wilt say then unto me, Why
doth he yet find fault? For who hath resisted his
wlll?"^
Certainly, if God were as man is, and there
were no dilierence between the nature of his
power, and the nature of man's power, we could
not comprehend how this might be. If one man
» Rom. ix. 1!).
186 JOHN VI. 41—46.
who has complete power over another, obliges him
to act, or j)reveiits his acting, that man does not act
according to his own wishes. Superintendence, in
that case, is compulsion. But it need not be so
with God. He whose wisdom is perfect, and power
infinite, may have means of drawing the heart, so
that the person drawn shall still have freedom,
and the person not drawn by him shall still be
without reply.
When Jesus, for example, said to Zaccheus,
" Zaccheus, come down, for to-day I must abide at
thy house, he came down and received him joyfully."
And this, we know, he could not have done, unless
he had been drawn by the Father.
Now if an earthly being who had power of life
and death over Zaccheus, had thus compelled him,
there would be no room for choice and inclination
of his own. But " with God all things are possible : "
and therefore it was possible for him so to draw
Zaccheus as to leave his own choice free ; and so
not to draw the young ruler, when he went away
from Jesus sorrowing, as to leave upon his own
head the guilt of his refusal. Every one who has
attended to the movements of his own heart, has
felt such freedom, whether in yielding to the grace
of God, or in resisting it.
But we do not pretend to clear up the mysteries
which are connected with the grace of God in the
heart of man. " The secret things belong unto the
Lord our God : but those things which are re-
vealed belong to us and to our children for ever."*
* Deut. xxix. 29.
JOHN VI. 41—46. 187
St. Paul does not argue with the gainsay er, but
silences him : " Nay but, man, who art thou that
repliest against God ? Shall the thing formed say to
him that formed it, Why hast thou formed me
thus ? " Neither does St. John deny that there is
mystery, nor endeavour to explain it, when he dis-
tinctly says, " Whosoever believeth that Jesus is the
Christ, is born of God."
And is this any reason for distress or for despair ?
Surely, if rightly considered, it is a matter of com-
fort and encouragement. " I know that in me,
that is, in my flesh, dwelleth no good thing;" and
that I can no more come unto Christ, and " con-
tinue in his M'ord," — that is, redeem my baptismal
vows, and make the covenant my own, — except the
Father draw me, than I can turn the course of the
wind or of the stream. I am told this in scripture,
and it agrees with my experience. But why
should this affect or grieve me? I have also the
promise, " If any of you lack wisdom let him ask
of God, that giveth to all men liberally:^ and I
am sure that there is no unrighteousness with him,'''
that he should refuse his Holy Spirit to those that
ask him.' Why should a man complain, however
indigent, if he knoMS that there is a treasury at
hand for his supply ? Rather let him rejoice, that
he has this help to relieve his wants, this strength
to aid his weakness. He has the support of God ;
this gives him confidence. He has no power of his
own ; this makes him humble and dependent : the
proper feeling for him, his best security, in this state
of danger and of trial.
'" James i. o. * Rom. ix. 14. i Luke xi. 13.
188 JOHN VI. 47—58.
LECTURE XXXV.
JESUS DECLARES HIMSELF TO BE THE BREAD
OF LIFE.
John vi. 47 — 58.
47. Verily, verily, I say unto you, He that helieveth on
me hath everlasting life.
48. / am that bread of life.
49. Your fathers did eat manna in the wilderness, and
are dead.
50. This is the bread which tometh down from heaven,
that a man may eat thereof, and not die.
51. / am the living bread which came down from heaven :
if any man eat of this bread, lie shall live for ever : and the
bread that I will give is my flesh, which I will give for the
life of the world. •
Here the Lord again takes up the metaphor
which he had used before, and declares him-
self to be the bread of life: that is, the sup-
port and nourishment of the soul. The Israel-
ites, no doubt, had formerly been fed with manna
in the wilderness : it nourished the body for a
while, but there was nothing in that food which
profited beyond the present life; whereas, whoso
came to Christ for nourishment, should never die.
He that believeth on him hath everlasting life.
For he was come to give Ms flesh for the life of
JOHN VI. 47—58. 189
the world. The life of the world was forfeited;
and he gave his flesh, his human nature, to deatli,
that as many as believe in him might be restored
from death to life. All were dead, and he died
for all.
This, however, was a mystery which at present
they could not comprehend. He " told them be-
fore," that when it should be accomplished, they
" might remember that he told them of it." He left
the writing, that when the light was thrown upon
it, it might be seen, and read, and explained. All
as yet w^as dark and mysterious.
52. The Jews therefore strove among themselves, saying.
How can this man give us his flesh to eat ?
53. Then Jesus said unto him, Verily, verily^ I say unto
you, ExceiU 7je eat the flesh of the Son of man, and drinh
his blood, ye have no life in you.
54. Whoso eateth my flesh and drinheth my blood, hath
eternal life ; and I will raise him up at the last day.
55. For my flesh is meat indeed, and my blood is drink
indeed.
56. He that eatelh my flesh, and drinheth my blood,
dwelleth in me, and I in him.
57. As the living Father hath sent me, and I live by the
Father : so he that eateth me, even he shall live by me.
58. This is that bread which came down from heaven :
not as ijour fathers did eat maima, and are dead: he that
eateth of this bread shall live for ever.
The discourse had begun ui)on the subject of the
manna. This the Israelites during their sojourn
in the wilderness collected daily, and lived upon it
as their food. What the manna was to them.
190 JOHN VI. 47—58.
such must the body and blood of Christ be to those
who believe in him. It must be inwardly re-
ceived as their daily food, their constant support.
For his flesh is meat indeed, and his blood is drink
indeed. The doctrine of his body broken, and his
blood shed for man, admitted into the mind and
digested there, is mixed up with all the thoughts,
and animates all the motions of the heart. It be-
comes part of that by which man's spirit is pre-
served. It furnishes the same support to the weak
and labouring soul, which ordinary food supplies to
the frail and exhausted body.
For example, (1 Kings xix.) we read of Elijah,
that worn out by his journey, when flying from the
revenge of Jezebel, he lay down in the wilderness,
and " requested for himself that he might die."
But the angel of the Lord came once and again,
and touched him, and said, " Arise, and eat, be-
cause the journey is too great for thee." And he
arose and did eat and drink, and went in the
strength of that bread forty days and forty nights
unto Horeb the mount of God.
And this is but a specimen of the way in
which the Christian's strength is recruited when
he feeds upon the body and blood of Christ. A
sense of sin lies heavy upon his soul : he feels
himself condemned and guilty before God, and
labours under a burthen which is " grievous and
intolerable." But he finds refreshment in the
body of Christ, bruised for his offences : he has a
cordial in the blood of Christ, which was shed upon
the cross for those very transgressions which weigh
6
JOHN VI. 47—58. 191
him down. He drinks in the thought, that this blood
was poured out for his sin as a sacrifice which God
has engaged to accept ; and in this knowledge he
is comforted.
Again, if the Christian, like Elijah, feels the
journey of life " too great " for him, harassed by
the corruptions of the flesh, and the snares of the
world, and tlie wiles of the devil ; he is strength-
ened and supported by remembering that the Son
of God was clothed in that same flesh and suffered
in that same flesh for him, though " without sin : "
and that having been " tempted in all points like
as we are, he is able to succour them that are
tempted." This enables him to rise, and go upon
the strength of this consoling truth, and sustain bis
journey " towards the mount of God." He that
eateth mc, even lie shall live hy me.
In this way, Christ crucified for him, Christ
strengthening and supporting him, is so received
into his heart, that Christ diuells in him, and he in
Christ ; Christ is one with him, as he with Christ,
and as Christ with the Father, lliis is that bread
which came down from heaven : not as the forefathers
of these Jews did eat manna, and were dead : he
that eateth of this bread shall live for ever. This
spiritual food shall be a source of strength within
him, supj)orting him to everlasting life. It gives
him vigour for the appointed time of his earthly
journey : — it feeds him when earthly food can no
longer sustain his body, in the hour of sickness
and of death :- — it will be life to the disembodied
spirit when it leaves its earthly tenement : it will
192 JOHN VI. 47—58.
be life to that body which shall be raised incorrupti-
ble at the last day.
No wonder then, that Christ has called himself
the Bread of life : no wonder, that he should have
ordained a remembrance of himself, which com-
mands us to take and eat of bis body which was
given for us, and to drink of his blood which was
shed for the remission of our sins. No wonder
that he has said, Except ye eat the flesh of the Son
of man, and drink his blood, ye have no life in you.
As the body, if in a healthy state, takes delight in
its salutary food : so if the soul is really quickened
into life by the Holy Spirit, it will delight in the
blood of Christ, and feed upon the remembrance
of his death. It will seek its habitual support from
this, and from nothing else. Whoever looks to any
wisdom but that of Christ to guide him, to any
righteousness but that of Christ to justify him, to
any strength but that of Christ to sustain him in
life, in death, or in eternity — of him it may be
justly said, in the prophet's language, " He feedeth
on ashes ; a deceived heart hath turned him aside." ^
But he that feedeth on Christ, and makes his incar-
nation, his crucifixion, his resurrection, his ascension,
and his intercession, the daily nourishment of his
soul, even he shall live by him : and prove it to be
faithfully and truly promised. He that eateth of this
bread shall live for ever.
' Isa. xliv. 20.
JOHN VI. 5!)— 71. lya
LECTURE XXXVI.
John vi. 59 — 71.
59. These thinys said he in the synagogue, as he taught
ill Capernanm .
60. Many therefore of his disciples, ichen they had
heard this, said, This is an hard saying ; who can hear
it?
61. When Jesus knetv in himself that his disciples
murmured at it, he said niito them, DotJt this offend you ?
62. What and if ye shall see the Son of man ascend up
where he was before ?
63. It is the spirit that quickeneth ; the flesh proflteth
nothing : the words that I speak unto you, they are spirit,
and they are life.
64. But there are some of you that believe not. For
Jesus knew from the beginning who they were that be-
lieved not, and who should betray him.
65. Jnd he said, Therefore said I unto you. That no
man can come unto me, except it icere given unto him of
my Father.
QQ. From that lime many of his disciples went back, and
walked no more with him.
It must be owned that of the things whioli
Jesus had said, there were some which must have
been, at present, hard sayings. It could not yet
o
194 JOHN VI. 5!)- 71.
be comprebended, how the mystery of his incarna-
tion is food to the believing soul ; how his blood
shed upon the cross is as a cordial to the penitent
heart, or how faith can produce such an union
between the redeemed and the Redeemer, that he
dwelleth in them, and they in him. The whole
mystery of godliness must be developed, before this
could be rightly conceived or fully imbibed : and the
Spirit must descend, and give life to the words which
spake of these secret things.
Were, then, those disciples justified, who from
that time went hack, and walked no more with him ?
Surely not. They had seen what might have
taught them to trust in him. They should have
continued to attend to his instruction, and listen to
his warnings ; and might have assumed that what
they knew^ not then, they should come to know
hereafter.
Indeed it commonly happens that the doctrines
of the gospel are gradually comprehended : open
by degrees upon the soul, as the rising sun when
it disperses the shades and mists of night, and
discovers first one distant and obscure object, and
then another, till the whole prospect is made clear.
Is then a man at liberty to turn his back upon
these doctrines, because he cannot at first perceive
their truth and excellence? Should he not
rather study, inquire, examine : compare together
the different parts of scripture, and observe how
all lead to one point, and form one great argu-
ment? And when he has done this, the eyes of
his understanding being enlightened, he will learn
7
JOHN VI. 59—71. 195
to comprehend those things which might once
appear hard sayings : he will learn to feed on the
mercy of the incarnation, to seek nourishment in
the precepts of the gospel, and to find, in the blood
of the cross, refreshment to his soul. He will un-
derstand that HE is justly termed the bread of life,
who gives the soul a new existence, and enables it
to breathe a purer air, and to have its conversation
in heaven.
This was the case with the apostles themselves.
At the time, they did not comprehend the full
scope of the words spoken, any more than those
who left the Lord's company, and walked no more
ivith Mm. It was the work of the Spirit afterwards
to impart the purpose of his coming in the flesh,
and explain the real nature of his kingdom. But
this they had seen, that the power which he exer-
cised must be the power of God. They had heard
too with astonishment the gracious words which
proceeded out of his mouth : his spiritual precepts
approved themselves to their hearts. They felt that
to be " poor in spirit " is suitable to man ; that
holiness must be needful for those who would " see
God :" that meekness, and mercy, and charity, and
moderation, are excellent virtues, and he who in-
culcated them worthy of being listened to : — this
their reason perceived, though they might not yet
perceive how they might attain these qualities
through dependence on him who recommended and
prescribed thera. But what they did know and un-
derstand, made them desire to know more : what
they did believe, inclined them to believe more ;
o 2
H)() JOHN Yl. 59—17.
Jesus taught them " as one who had authority ;" and
therefore they adhered to him, even tliough many
of his disciples went back, and walked no more wMtli
him.
67. T/uvi said Jesus unto the twelve. Will ye also go
away ?
68. Then Simon Peter auswered him. Lord, to ichom
shall we go !■ thou hast the words of eternal life.
69. And we believe and are sure thai thou art that
Christ, the Son of the living God.
70. Jesus answered them, Have I fiat chosen you twelve,
and one of you is a devil ?
71. He spake of Judas Iscariot, the son of Simon: for
he it was that should betray him, being one of the twelve.
It is possible therefore to hear the words of eter-
nal life, and be constantly under the sound, and
yet remain unmoved or unconverted by them.
How needful to take heed, " lest the heart be
hardened," as that of Judas, " through the deceitful-
ness of sin."
The use to be made of this, and every other
instance of hypocrisy or apostasy, of going away
from Christ, or walking unworthily of his faith, —
is to show us our own Aveakness and danger. We,
like the apostles, say by our profession, that we be-
lieve and are sure that he is that Christ, the Son/ of
the living God. And yet, how prone are we to
go away from him ? While he was on earth, to
come to him, was to join his party, to attend his
personal instructions : and to go away, was to
walk no more with him. Now that he is in
heaven, to come to him is a movement of the heart,
JOHN VI. 59—71. 11)7
and to remain liis disciples, is to take liis precepts
as the rule of our life and conversation. So that
those may be justly said to go a^\■ay from Christ,
who in their practice disavow their baptismal obli-
gations ; who neglect what he has taught, and
expect eternal life on other terms than those which
the gospel lays down. And of these, alas ! how
great the number! How lamentably is the predic-
tion verified, " Many are called, but few chosen !"
Yet at that time when many went hack and ivaikcd
no more with him, there were others who, notwith-
standing that evil example, and other sore tempta-
tions, still adhered to him as the Christy the Son of
the living God. It is the same still. And we are as
much obliged to choose between those who go away,
and those who remain stedfast in the faith, as they
were. May God incline us to choose aright!
For well is it said, To whom shall we go ? To
whom instead of him, who spoke that which he
knew, and testified that which he had seen ? To
wliom instead of him, whom God the Father hath
sealed, that he might give eternal life to as many
as believe in him ? To whom instead of him, Avho
bore our sins in his own body, that he might
bring us to God ? To whom, instead of him, Mhom
God hath made unto us wisdom, and righteousness,
and sanctification, and redemptirn ? Will ye also
go away'i Let us reply in the conviction of our
heart, and affirm it by the devotion of our lives.
Lord, to ivhom shall we go f thou hast the words of
eternal life.
198 JOHN Yll. 1—8.
LECTURE XXXVII.
A DISCOURSE BETWEEN JESUS AND HIS
BRETHREN.
John yH. 1 — 8.
1. After these things Jesus walked in Galilee: for he
would not walk in Jeury, because the Jews sought to kill
him.
2. Now the Jews' feast of tabernacles was at hand^
3. His brethren therefore said vnto him, Depart hence,
and go into Judea, that thy disciples also may see the
uorks that thou docst.
4. For there is no man that doeth any thing in secret,
and he himself seeketh to be known openly. If thou do
these things, shew thyself to the world.
5. For neither did his brethren believe in him.
We find the brethren of Jesus afterwards, (Acts
i. 14,) together with Mary, and the faithful women
who accompanied him, so occupied, and so de-
scribed, as shows them to have been then believers
^ 7) (TKTjvoTrrjyLa. Lev. xxiii. 33 — 43. " And the Lord spake
unto Moses, saying, The fifteenth day of this seventh month
shall be the feast of tabernacles for seven days unto the Lord.
Ye shall dwell in booths seven days ; that your generations may
know that I made the children of Israel to dwell in booths,
when I brought them out of the laud of Egypt : I am the Lord
your God."
JOHN Vll. 1—8. 199
in him. ~ But at present their language is only that
of suspicion and jealousy. " For Jesus himself testi-
fied, that a prophet hath no honour in his own
country." 3 As a general remark, we can easily
understand this. Prophets are men, and have the
weaknesses of men. Their errors are most clearly
seen by those amongst whom they live : and the force
of the message is often lessened by the imperfections
of the messenger. This is not reasonable ; but it
belongs to human nature. Jesus, however, had not
the weakness of a man. But a similar feeling
made his brethren the last to believe in one who
had been brought up and lived among themselves.
Nor can we be surprised at their saying as they
did : If thou do these things, shew thyself to the
world. They were ignorant of the settled plan of
his ministry, and the determinate counsel which
governed it all.
(5. Then Jesus said unto them, My time is not yet come :
hut your time is alway ready.
7. The world cannot hate you ; hut me it hateth, because
I testify of it, that the works thereof arc eril.
8. Go ye up unto this feast : I go not up yet unto this
feast ; for my time is not yet full come.
The great cause of enmity against Jesus is here
declared. He brought the men of that time to a test
which they could not stand : he showed to the worlds
to the great mass of the people, that their prin-
- " These all continued with one accord in prayer and suppli-
cation, with the women, and Mary the mother of Jesus, and
with his brethren.^''
^ See chap. iv. 44.
200 JOHN YIl. 1—8.
ciples and their practice laid them under condem-
nation : and they, instead of reforming themselves,
assailed their teacher. The world cannot hate you ;
has no reason of enmity against you, for ye are
its friends; but me it hateth, because I testify of it^
that the works thereof are evil. Had he favoured
the pride and haughtiness of the chief priests or
Pharisees, had he allowed the spirit of the law to
remain nelgected, and its precepts to be glossed
over till they became of no avail, he might have
taught in safety ; he might have been followed
and applauded. But one who pronounced his
blessing upon the meek and humble, could not be
approved by the proud and self righteous ; one
who required purity, must be disliked by the sen-
sual ; one who condemned hypocrisy, must be
dreaded by the hypocrite. It was impossible that
those who had all their affections set on things
below, should delight in him who taught them to
lay up treasure in heaven.
This both explains and confirms the truth which
our Lord declared in a former conversation. " No
man can come to me, except the Father which hath
sent me draw him," Unless the Spirit direct the
heart towards things above ; unless that which
naturally loves and desires present things, be
converted towards heaven ; unless that which is
opposed to a pure and holy law be drawn towards
God and his will ; the gospel of Christ will be
hated and avoided. That which is after the flesh
will detest tliat which is after the Sj)irit. The
})reacher of " righteousness, and temperance, and
JOHN VII. 1—8. 201
judgment to come," will have the same treatment
as Mieaiah : of whom Ahab confessed, " I liate
him, because he doth not prophesy good concerning
me, but evil."
Let all ask themselves, whether they have never
experienced any thing of the like kind ; whether
.they have never found their hearts rising against a
doctrine or a precept which struck close home to
tliemselves, not because the doctrine or the precept
were otherwise than scriptural, but because it op-
posed their habits and inclinations.
The case is altered at once as soon as the heart
is awakened to that great truth : " What shall it
])rofit a man, if he should gain the whole world,
and lose his own soul?" Then it desires, not
what is agreeable, but what is true ; not what flat-
ters, but what profits ; what can be rested on for eter-
nity. St. Paul asks the Galatians, "Am I become
your enemy, because I tell you the truth?" ^ If they
were steadily looking to maintain peace with God,
and to secure eternal life, he would have appeared
their greatest friend, when he endeavoured to turn
them awav from error, that " the labour" which
he had bestowed upon them " might not bo iu
vain." Let a man be once iu earnest, and anxious
to secure Lis life, rather than to be s])ared a present
pain or privation; and then he will be the fa-
vourite physician, who is the truest; not he who
iiives the softest answer, but he who prescribes the
surest rules. Then too, when the heart is under
the influence of the Sj)irit, meekness and gentle-
H,ial. iv. Ki.
202 JOHN VII. 1—8.
ness will prevail : a man will have too strong a sense
of his infirmity and corruption, to be surprised at
reproof, or offended by censure.
Whom then does our Lord intend and describe,
when he says to his brethren, The world cannot
hate you ? He means the same world of which he
speaks afterwards as being distinguislied and sepa-
rated from his disciples, saying, that they "are
not of it, or the world would love its own ; " and
that it cannot receive the Holy Spirit, because
" it seeth him not, neither knoweth him." He
means "the children of this generation;" those
who " have their portion in this world ; " who have
not been " renewed in the spirit of their minds,"
so as to "seek first the kingdom of God." A
marked distinction is made in scripture between
these and the faithful followers of Christ : but the
proportion which each class bears to the other, will
vary in different times and situations. In all times
and in all places it will be true of them, that they
will be adversaries of the gospel, more or less
openly, and in a greater or less degree : and for
the same reason, that it testifies concerning them that
their deeds are evil.
The duty, then, of every faithful teacher and
every faithful disciple of the Gosj^el, is, not to
seek "the friendship of the world:" remem-
bering how it is written, "whosoever will be a
friend of the world is the enemy of God:"^ — but
to labour, " in season and out of season," to make
the world their friends : to bring over to the ser-
■' James iv. 4.
JOHN VU. 9—18. 'J03
vice of God those who are now engaged in the
service of Mammon. The apostle has left the rule :
" The servant of the Lord must not strive ; but be
gentle unto all men, apt to teach, patient, in meek-
ness instructing those that oppose themselves; if
God peradventure will give them repentance to the
acknowledging of the truth; and that they may
recover themselves out of the snare of the devil,
who are taken captive by him at his will." ^
LECTURE XXXVIII.
JESUS, GOING UP TO JERUSALEM, REASONS WITH
THE JEWS.
John vii. 9 — 18.
9. U^iefi he had said these words inifo them, he ahode
still in Galilee.
10. But when his brethren icere (jone np, then went he
also up unto the feast, not openly hut as it were in secret.
11. Tlien the Jews souyht him at the feast, and said^
Wliere is he ?
12. And there was much miirniuring among the people
concerning him ; for some said. He is a good man ; others
said. Nay ; hut he deceivefh the people.
13. Hoivheit no man spake opencly of him for fear of
the Jews.
6 2 Tim. ii. 24—26.
204 JOHN \U. })— 18.
The reports concerning Jesus bad by this time
become generally spread. So that, on, a public
occasion like that of the feast now kept, there was an
expectation about him. Where is he f The opi-
nions, too, which prevailed where just as might be
supposed according to the candour or the jea-
lousy, the good or the bad disposition of those
who spoke of him. Some called him a deceiver;
while others justly argued of the tree from its fruits,
and could not believe that a deceiver should work
deeds of mercy, or utter words of wisdom. But
no man dared openly to avow himself on his side,
or speak in his favour. The powers which ruled at
Jerusalem were against bim. Satan was yet upon
his throne, and would not readily give way.
14. Now ahout ihe midst of the feast Jesus went up
Into the temple, and tauyht}
15. And the Jews marvelled, saying, How knowelh this
man letters, having never learned ?
16. Jesus answered iJietn, and said, My doctrine is not
mine, but his that sent me.
17. If any man will do his will, he shall know of the
doctrine, whether it be of God, or whether I speak of
myself
18. He that speaketh of himself seeketh his own glory :
but he that seeketh his glory that sent him, the same is
true, and no unrighteousness is in him.
We have here an example of the manner in
which our Lord disclosed his divine mission. He
went up ifdo the temple and taught, lie taught " as
one having authority : " and the people Mere " as-
^ lie had btfoic said, 1 yu not up yd unto this feast ; for my
time is not yet full coitie.
JOHN VTT. 9-18. 205
tonislied at his doctrine." Whence is this wis-
dom ? they asked : it proceeds from no ordinary
source: it has been learned from no human
teachers. Jesjis answered and said. My doctrine is
not mine, bat his that sent me. It is not that which
I have derived from man, or which belongs to this
world : it is not, like the doctrines of human phi-
losophy, wrought out by the natural understanding ;
in that sense the doctrine which T teach is not mine :
it conveys the will of Him that sent me : it is a
gracious message that bringeth salvation, and offers
eternal life as the gift of God, through Jesus
Christ.
Should any complain, that this were hard to
believe ? There should be proof of its truth, satis-
factory and sufficient to every honest, meek, and
simple heart. Iffiny man will do the will of God, he
shall hiow of the doctrine that it comes from Clod
When the seed falls on " good ground," on the
"honest and good heart," that honest and good
heart shall be led on till it sees and understands
the wisdom of God in the revelation of his Son.
This is a great promise ; and assists in explain-
ing what was declared in the preceding chapter:
" All that the Father giveth me, shall come to
me." We are here informed who those are, to
whom it is given of the Father to come unto Christ
Jesus for salvation : they who are minded to do the
will of God." Sometimes indeed, in the history of
those who have been brought to repentance and the
knowledge of the trutli, the prophet's words have
~ Et TtS dikiL TTOieiJ/.
•206' JOHN VII. y— 18.
been fulfilled : " I am sought of those that asked
not for me ; I am found of those that souo-ht me
'a
not."^ The goodness of God has no limits that
we can discover. But though " he giveth not
account of any of his matters," and " will have
mercy on whom he will have mercy," ^ we have
here a sure promise that no man shall ever be
passed over by that mercy who is willing to do his
will. He may be feeble, but he shall become
strong ; he may be weak and wavering, but his
faith shall be more and more confirmed ; he may
be simple and ignorant, but he shall be made
" wise unto salvation, through faith which is in
Christ Jesus." They who, like the Bereans,
" search the scriptures daily, whether these things
are so," shall like the same Bereans, see reason to
believe.5
We may trace an example of this, in the well
known case of Cornelius. (Acts x.) God saw fit
to disclose to the apostle Peter, that he had
" granted unto the Gentiles repentance unto life : "
and explained to him, Avliat his Jewish prejudices
made him so slow to believe, that the partition
wall was now thrown down which had hitherto se-
parated the Israelite from the Gentile. So he
made it evident to Peter that he had revealed him-
self in a vision to a man who was of a heathen
nation, an officer in the Roman army, then
stationed in Judea. But the person chosen for
this purpose, the man to whom this vision was
^ Is Ixv. * Job xxxiii, 13. Rom. ix. 15.
5 Acts xvii. 11, 12.
JOHN VI T. 9-18. -207
granted, was one whom divine grace had ah-eady
disposed to profit by the privileges which he
enjoyed, when placed in the country of Judea, among
a people who knew and worshipped the Creator. We
read, (ver. 2 — 5,) that Cornelius " was a devout
man, and one that feared God with all his house,
which gave much alms to the people, and prayed
to God alway. He saw in a vision evidently
about the ninth hour of the day an angel of God
coming in to him, and saying unto him, Corne-
lius, thy prayers and thine alms are come up for
a memorial before God. And now send men to
Joppa, and call for one Simon, whose surname is
Peter ; he shall tell thee what thou oughtest to do :
(xi. 14 ;) he shall tell thee words, whereby thou and
all thy house shall be saved."
Here that was done by a special vision, which
is commonly brought to pass through the secret
agency of the Spirit. Cornelius was one whose
heart was set upon doing the will of God : and he
experienced the truth of the prophetic promise,
*' Then shall we know, if we follow on to know
the Lord : his going forth is prepared as the morn-
ms ; and he shall come unto us as the rain, as the
latter and former rain unto the earth.'"' Cornelius
was especially selected to know, and to make
manifest to others, " the mystery which had been
hid from ages and generations ; " that " now in Christ
Jesus they who sometime were far off, were made
nigh by the blood of Christ." ' He was taught to
c Hosea vi. 3. '^ Eph. ii. 13.
208 JOHN VII. HJ— 30.
know of the doctrine of Christ, that it was of God,
and that " he is the Saviour of all that believe."
Thus it is ordained, that " to him who hath,
shall be given," that " every one that seeketh,
findeth," and that " to him that knocketh, it
shall be opened." We do not pretend to search
out the ways of God, or to limit the exercise of his
grace : but " the things that are revealed belong
unto us and to our children for ever : namely,
that " his mercy is on them that fear him, through-
out all generations."
LECTURE XXXIX.
JESUS CONTINUES HIS DISCOURSE WITH THE
JEWS, AND SHOWS THAT THEY HAVE NO
KNOWLEDGE OF GOD-
JoHN vii. 19 — 30.
19. Did not Moses ijive you the law, and yet none of
you keepeth the law ? Why go ye about to kill me ?
The Jews were attached to Moses, and made
their boast in his law. And yet how little did
JOHX VI r. 19—30. 209
they observe it! How was its spirit violated?
Nay, even the letter of it : for tbey were already
taking counsel together to put him to death. This
He knew, to whom all things were known ; though
it appeared strange to those with whom he was
discoursing.
20. T/ie people answered and said, Tlioii hast a devil :
who goeth about to kill thee ?
21. Jesus answered and said unto them, I have done
one work, and ye all marvel.
22. Moses therefore gave unto you circumcision ; — {not
because it is of Moses, but of the fathers ;Y and ye on the
sabbath day circumcise a man.
23. If a man on the sabbath day receive circumcision,
that the law of Moses should riot be broken; are ye angry
at me, because T have made a man every whit whole on
the sabbath day Y
24. Judge not according to the appearance, but judge
rigliteous judgment.
The Jews still remembered against Jesus the
miracle which he had performed, probably a year
and a half before, at Bethsaida ; when he healed
the paralytic man on the sabbath day. He had
defended himself at other times by reference to
their own practice, of tending their cattle on the
sabbath. He here defends himself by the law of
Moses in which they trusted. To keej) that law,
which required that circumcision should take place
on the eighth day from the birth, they were in the
habit of infringing upon the repose of the sabbath.
^ Before it was made part of the law of Moses, it was or-
dained to Abraham as a seal of the covenJint.
210 JOHN VII. 19—30.
And should he not be allowed in a far less deoree to
infringe upon that repose, in order to restore health
to the diseased body ? But prejudice listens to no
reason. Therefore he warns them not to judge
hastily, but to judge rifihleous judcjment.
25. Then said some of them of Jerusalem^ Is not this he,
whom they seek to kill ?
2(). But, lo, he speaketh boldly, and they say nothing
unto him. Do the riders know indeed that this is the very
Christ ?
27. Howbeit ice know this man whence he is: but when
Christ cometh, no man knoweth whence he is.^
28. Tlien cried Jesus in the temple as he taught, saying.
Ye both know me, and ye know whence I am : and I am
not come of myself, hut he that sent me is true, whom ye
know not.
29. But I know him : for I am from him, and he hath
sent me.
30. Then they sought to take him : but no man laid
hands on him, because his hour was not yet come.
The cavil of some of the Jews here, pretending
that they knew of Jesus wliencelie was, furnishes op-
portunity for declaring a solemn truth, which might
strike conviction to their hearts. He that sent me
is true, whom ye know not. And yet God was ac-
knowledged by them as the Creator ; as the de-
liverer of their nation ; as the author of their
law ; his word was read in their synagogues ;
^ This seems to have prevailed as a traditional notion among
the Jews, derived, probably, from one of the prophecies : as,
" Who shall declare his generation ?" or, " Whose goings forth
have been of old."
JOHN VII. If)— 30. 211
and sacrifice was daily offered to him in the temple.
Yet they knew him not.
To know God, therefore, is something more
than to confess the Scriptnres to be his word, or
to pay him ceremonial worship. Nay, it is some-
thing- more than to be acquainted with his attri-
butes, and to acknowledge his power, his justice,
his mercy, his wisdom. It is so to bring these
attributes of God before the mind, as to act upon
them ; to let them operate u])on our affections,
and influence our ways and doings. To know God
in a scriptural sense, is to have that acquaintance
with him which makes him the object of our
reverence, and love, and obedience. It was
knowledge of God in the patriarchs, Abraham,
Isaac, and Jacob, that they made all their under-
takings, all their journeys, all their enterprises,
begin with God ; invoking his aid, and depend-
ing upon his blessing. It was knowledge of God
in Joseph, when the thoughts of what he owed
to God repressed "the motions of sin," and re-
strained him from entering into temptation. It
was knowledge of God in Eli, when he acqui-
esced in the divine will, though exercised against
himself, and submitted to the hand of the Lord.
The Psalms are full of the knowledge of God.
There we find David, sometimes declaring his
majesty and the excellence of his power ; some-
times magnifying his goodness and mercy ; some-
times bending before him in contrition, sometimes
breaking forth in strains of joy and thanksgiving,
and always depending upon him for increase of
r 2
212 JOHN VII. 19—30.
grace, and strength, and spiritual good. It was
knowledge of God to say, " When I consider thy
heavens, the work of thy fingers, the moon and
the stars which thou hast ordained ; what is man
that thou art mindful of him, or the son of man
that thou visitest him ? " ^ It was knowledoe of
God to say, " The law of the Lord is perfect,
converting the soul ; the testimony of the Lord is
sure, making wise the simple. The statutes of the
Lord are right, rejoicing the heart : the com-
mandment of the Lord is pure, enlightening the
J) 4
eyes.
Such-like acquaintance with God and his will
does not appear in the discourses of the Jews
recorded here. They had lost the true understand-
ing of his nature. What ignorance of God, to
choose a place of concourse for a display of prayer ;
to wear the outward appearance of fasting by a
sad countenance ; to give alms to be seen of men !
What ignorance of God to complain that a man
was made whole on the sabbath day ; to be
jealous when a sinner was instructed in the ways
of righteousness ! So that although they made
their boast of God, as the God of their father
Abraham ; though they professed his worship, and
" swore by his name ; " it might be truly said,
they knew him not. In any sense of filial love or
duty, they knew him not. Their knoM'ledge of
him had no influence upon their hearts or lives.
The Lord proceeds to say, But I know him ;
for I am from him, and he hath se^it me. And thus
'^ Psalm viii. 3, A. * Psalm xix. 7, 8.
JOHN VII. 19—30. 213
he has instructed and enabled us to know God, in
a still more endearing character than that in which
he was revealed to the Jews. To them he was
revealed as the author of their law, the preserver
of their nation. To us he is revealed as the Father
of our Lord Jesus Christ, whom he hath sent to
bless us, by bringing us to himself. This teaches
us to know him with that acquaintance which
goes nearest to the heart, as having displayed
towards us the highest exercise of love. But it is
acquaintance which only his Spirit can infuse. He
must " shine in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus
Christ." '" It is knowledge which must be " spiri-
tually discerned." May it be granted us more and
more fully, till the words of the jirophet are ac-
complished, saying, " I will put my law in their in-
ward parts, and write it in their hearts ; and will be
their God, and they shall be my people ; — for they
shall all know me, from the least of them to the
greatest of them, saith the Lord." ^
s 2 Cor. iv. 6. ^ Jer. xxxi. 33.
214 JOHN VII. 31—39.
LECTURE XL.
JESUS CONTINUES TO DISCOURSE M'lTH THE
JEWS AT JERUSALEM.
John vii. 31 — 89.
31. And many of the people believed on him, and said,
When Christ cometh, will he do more miracles than these
which this man hath done ?
32. 'Hie Pharisees heard that the people murmured
such things concerning him ; and the Pharisees and the
chief jjriests sent officers to take him.
33. Then said Jesus unto them, Yet a little while am I
uith you, and then I go unto him that sent me.
34. Ye shall seek me, and shall notjind me ; and where
I am, thither ye cannot come.
35. Then said tJie Jeivs among themselves, Whither will
he go, that we shall notjind liim? will lie go auto the
dispersed among the Gentiles, and teach the Gentiles ?^
36. What manner of saying is this that he said, Ye
shall seek me, and shall not Jind me : and where I am,
thither ye cannot come ?
So little were they prepared to carry their views
' Since the Jews and the inhabitants of Judea will not receive
him as the Messiah, will he go among* the Gentiles for fol-
lowers ?
JOHN VII. 31 — 39. 215
beyond the present world, or to understand that
now was " the accepted time, now the day of sal-
vation." The foolish virgins, in the parable,
found that they miglit ask too late, and therefore
ask in vain, " Lord, open to us." Now at this
present time, and here in this present world, is the
offer made. — " Come unto me, all ye that labour
and are heavy laden." Now is the promise given,
" Him that cometli unto me, I will in no wise cast
out." But now also must the offer be accepted,
and the promise claimed. Now we must strive to
enter in at the strait gate ; for many hereafter, like
the Jews who are here warned, " shall seek to
enter in, and shall not be able ; " and find too
late, that w^here Christ and his disciples are, they
cannot come.
37. In the last day, tJiat <jreat day uf the feast, Jesus
stood and cried, say in y, If any man thirsty let hi)n come
unto me, and drink.
38. He that heliereth on me, as the Scripture hath said^
out of his helly shaUjlow rirers of liriny water.
39. {But this spatxe tie of the Spirit, which they that be-
lieve on him should receive: for the Holy Ghost tvas not
yet given : ^ because that Jesus was not yet ylorijied.)
This is one of the many occasions when the Lord
took opportunity from the circumstances around
him to give force and illustration to the truths
2 Not in any particular passage, but in many prophetic pas-
sages ; as Prov. i, 2:\ ; Is. xliv. .3 ; Zech. xii. 10 ; Joel ii. 28.
3 Not given to the apostles in the manner which was in-
tended and fulfilled at the day of Pentecost. Compare .xiv. 26,
and xvi. 7.
216 JOHN VII. 31-89.
which he declared. It had become customary at
the feast of tabernacles to draw water from the
fountain of Siloam, and with much pomp of cere-
mony, and with music, and hymns of thanksgiv-
ing, to pour it upon the altar at the offering of
the morning sacrifice. ' Our Lord witnessed these
proceedings ; saw the interest which they excited,
and the little effect, probably, which they pro-
duced upon the heart : and he was led to say.
What is the water of Siloam ? If any man thirsty
let him come unto me and drink. " Ho, every one
that thirsteth, come ye to the waters" which have
real value, which are waters of life and health.
He that believeth on me, as the scriptnre hath said,
out of his belly shall flow rivers of living water. He
that believeth on me, drinketh from " the well
of salvation : " and shall himself become a fountain,
from which streams of refreshing truth shall flow :
shall himself diffuse that fertility around, which
rivers of living water give wherever they extend.
As the scripture hath said, "He shall be like a
spring of water, whose waters fail not." ^ As the
scripture hath said, " I will pour out my Spirit
upon him, I Avill make known my words unto
him." ^ " I will pour water upon him that is thirsty :
I will pour my Spirit ui)on thy seed, and my bless-
ing upon thine offspring." ^
We are not in this case left to doubt concerninij
&
4 The origin and purport of this custom has not been pre-
served ; and it liad no authority from the law.
5 Is, Iviii. IL fi Prov. i. 23. 7 is, xliv. 3.
JOHN VII. 31—39. 217
the interpretation. This spake he of the Spirit,
which they that believe in him should receive.
Such was the promise of those more abundant
gifts of the Spirit, which were offered under the
gospel dispensation. And if we look from the i)ro-
mise to its fulfilment, we shall see the justness of
the comparison.
// any man thirst, let him come unto me and drink.
The apostles had been brought to feel that salutary
thirst. It had led them to Christ Jesus, and retained
them in his faith. They had drunk of his words ;
they had received his doctrine ; they were in due
time filled with his Spirit ; and when they went forth
to obey his command and execute their commis-
sion, truths flowed from them which were as a living
spring of water to mankind, as " floods upon a dry
ground." Before his Holy Spirit was shed upon
them, they were themselves as " a dry ground
where no water is:" parched and barren in their
own hearts, and affording little benefit to others.
But when " thev were filled with the Holy Ghost,
they spake the word of God with boklness :"" The
waters of salvation flowed freely from their mouths:
and " daily in the temple and in every house they
ceased not to teach and preach Jesus Christ."'-^
And those again, who had learnt from them, when
they were scattered abroad, and permitted to re-
main no longer at Jerusalem, " went everywhere
preaching the word." ' And that word which they
preached, had the eftect which water has u{)on the
* Acts iv. ol. '^ Acts V, 42, ' Acts viii. 1.
•218 JOHN VII. :31— 39.
sinking frame or upon the barren ground. It
comforted the drooping heart, and " revived the
spirit of the contrite ones." It made " the wilder-
ness blossom as a rose," and " be like a watered
garden." The heathen, hitherto barren and un-
profitable, became abundant in the fruits of righte-
ousness. Instead of the works of the flesh, the
fruits of the Spirit appeared : " love, joy, peace,
long-suffering, gentleness, goodness, faith, meek-
ness, temperance." *
And such will always be the effect of the Spirit
which they who believe in Jesus shall receive. It
shall be in themselves a well of water, " spring-
ing up into everlasting life." And it shall not be
confined within themselves, but run over and
communicate its blessings. As the influence of
evil is unhappily diffusive, so, no less, is the in-
fluence of good : and the running stream does not
more surely indicate its progress by the fertility
which adorns its banks, than the zealous Christian
sheds around him the effects of that Spirit by
which his heart is filled, and his practice animated.
He illustrates the Lord's assurance. Rivers of liv-
ing water flow to others, out of the abundance of
his own heart, out of the fulness which the Lord
gives : and which shows, that not to the apostles
only, but to the men of every age. He is a fountain
of life, from which refreshment, and strength, and
health, and salvation, are continually supplied to
everv one that belioveth.
~ Gal. V. 22.
JOHN VI!. 40—53. -211)
LECTURE XLI.
THE DIFFERENT OPINIONS OF THE PEOPLE CON-
CERNING JESUS. THE PHARISEES ARE DISAP-
POINTED IN THEIR ATTEMPT TO TAKE HIM.
John vii. 40 — 53.
40. Many of the j)eople therefore, when they heard this
saying, said, Of a truth this is the Projihet.
41. Others said, This is the Christ. But some said,
Shall Christ come out of Galilee ?
42. Hath not the Scripture said, that Christ cometh
of the seed of David, and out of the town of Bethlehem,
where David was '}
43. So there was a division amony the people because of
him.
44. And some of litem would have taken him ; hut no
man laid hands on him.
No prophecy seems to have been more generally
in the minds of the people than that of Micah, ^
declaring that the Messiah should be born at Beth-
lehem. When "the wise men" came as strangers
to Jerusalem, asking, " Where is he that is born
king of the Jews?" the answer was immediately
returned, Christ should be born " in Bethlehem of
Judea; for thus it was written by the prophet/""
1 ('hap. V. 2. ~ Matt. ii. 2—5.
220 JOHN VII. 40— -3.
Jesus, however, was brought up not at Bethlehem,
but in Galilee. This w^as enough to satisfy his
thoughtless enemies : Shall Christ come out of Ga ■
like f Had they sought further, and inquired, we
know they would have found the prophecy most
literally fulfilled : and fulfilled by a series of means
which showed that the providence of Him by
whom the prophet spake was immediately exer-
cised. Jesus did come of the seed of David, and
out of the town of Bethlehem.
It has pleased God to send a light into the
world. A veil is sometimes drawn before it ; not
that the light may be hidden from any, but that
occasion may be given to see whether there is the
will to draw that veil aside, and discover truth
beyond. But the truth, they who " are not of the
truth " do not desire to find : others search for it,
and are satisfied.
45. Then came the officers to the chief priests and Pha-
risees ; and they said unto them, Why have ye not brought
him ?
40. The officers atiswered, Never man spake like this
man.
47. Then answered them the Pharisees, Are ye also de-
ceived .2
48. Have any of the rulers or of the Pharisees believed
on him ?
49. But this people who knoweth not the law are cursed.
The ofllcers who had been sent to apprehend
Jesus, here give a striking testimony to his cha-
racter and dignity. They were not^ we may sup-
pose, prejudiced in his favour, or inclined to ad-
JOHN VII. -10-53. Q-21
mire liim. Yet they return abashed and con-
founded, and acknowledge, Never man spake like
this man. Like the conviction of the Centurion
who superintended the crucifixion : " Truly this
was the Son of God."
There are not wanting in our own country many
who allow the same. Never man spake like this
man. Without controversy, they will confess, there
are no such benevolent j)recepts, no such wise
laws, as those of the gospel. It would be a haj)-
pier world, if all conformed to them. But, like
the officers, they approve and admire, and no
more. They do not take the author of this wis-
dom and goodness for their Lord and their God.
And yet it might be justly said, If I have spoken
evil, show where the evil is ; but if well, why do ye
not obey me?
Here, indeed, a reason is alleged ; Have any of
the rulers or of the Pharisees believed on him ? It was
to be taken for granted, that the rulers and the
Pharisees were the best judges whether he was to
be believed or not.
And in human life this is a constant source of
error. People set up others as standards for them-
selves, and make them their guides. Were the
rulers or the Pharisees really better able to decide
whether Jesus was the Christ, than the plain men
who were astonished at his doctrine ? They could
not judge better, whether his works proved that
" God was with him." They could not judge better
wdiether he spake as never man spake. The real
question was, Were they witnesses equally disin-
222 JOHN VII. 40—53.
terested ? Had they no reason for denying him ?
Wo did their own authority have been lessened, if
he had been received ? Would their own ways of
livino- be condemned, if he were followed ? There-
fore, the people whom they despised, as knowing
not the law, and who in many cases received him
gladly, were more to be trusted than the rulers or
the Pharisees. The things which were hidden
from " the wise and prudent," were " revealed
unto babes," who had less to hinder them from
receiving the kingdom of God with the simplicity
of children. Throughout the whole dispensation of
the Gospel we have constant occasion to see, that
" God hath chosen the weak things of the world to
confound the things that are mighty."^ To "the
wuse, to the scribe, to the disputer of this world,"
God does not look. But " to this man will 1 look,
saith the Lord ; even to him that is poor and of a
contrite spirit, and that trembles at my word." *
50. Nicodemus saith unto them, {he that came to Jesus
by night, being one of them,)
51. Both our law judge any man, before it hear him,
and know what he doeth ?
52. They afiswered and said unto him, Art thou also of
Galilee .^ Search, and look : for out of Galilee ariseth no
pro2)het.
53. And every man ivent unto his own house.
In the treatment which Nicodemus received from
his brethren the Pharisees, we have a living exam-
ple of the conduct arising from a worldly or party
3 1 Cor. i. 27. ^ Isa. Ixvi. 2.
JOHN \II. 4U— 53. 2-23
spirit. He ventures to require that Jesus should
be dealt with like any other suspected person, ac-
cording to law and reason. Does our law judge
any man before it hear Mm, and know what he
doeth 1 5 But the very thought exasperates them.
Art thou also of Galilee ? Dost thou take part
with the person whom we are determined to con-
demn ?
Therefore we are warned to " love not the
world :" not to make its opinion our rule, or its
favour our object. A man's party, the company
to which he belongs, and with which he associates,
is a portion of "the world:" and often that por-
tion by which he is most endangered. These are
the first whom he must abandon, if he perceives
that their course is wrong : and therefore they are
the first to oppose him Mith those taunts and sneers
which are so difficult to bear. Many are they who
" receive the word with joy : but anon, when
tribulation or persecution ariseth because of the
word, by-and-by they are offended."
It is only by the habitual prevalence of faith
that this danger can be overcome. " Faith is the
substance of things hoped for, the evidence of
things not seen." It discovers the real worthlcss-
ness of that favour which is "not of the Father,
but of the world." The time is at hand, when the
good will or the ill will, the applause or the con-
tradiction, the smile or the frown, of a party or a
company, will signify no more to us than the
5 Deut. i. 17; xvii. 8—11.
224 JOHN VII. 40—53.
wind- whether it be rough or smooth, which blows
over our grave. But we know what will then pro-
fit and avail. He who is owned of Clirist ; whom
the Redeemer is not ashamed of; who is saluted
as a "good and faithful servant," — he will not
regret that he suffered re]jroach, that he braved
the term of Galilean or Nazarene : — or any other of
those terms, by which, in all ages, those who " are
not of the world " have been distinguished by the
"children of this generation." And at that final
season it will be remembered in behalf of Nicode-
mus, that he displeased his party for the sake of
Christ, and stood up in defence of him whom others
rejected and despised. His conduct in this case
comes under the description of that to which a
blessed promise is given : " Whosoever receiveth a
prophet in the name of a prophet, shall receive a
prophet's reward." ^ " Whosoever shall confess me
before men, him will I confess also before my Fa-
ther which is in heaven." ^
6 Matt. X. 41. 7 Matt. x. 32.
JOHN VIII. 1 — 11. ^-25
LECTURE XLII.
CASE OF A WOMAN TAKEN IN ADULTERY.
John viii. 1 — 11.
1. Jei>ns went unto the mount of liven.
2. And earhj in the morninr/ he came aijain unto the
temple, and all the people came unto liim ; and he sat
down, and taught them.
3. And the scribes and Pharisees brought unto him. a
woman taken in adultcrg ; and when theg had set her in
the midst,
4. They sag unto him, Master, this woman was taken
in adultery, in the very act.
5. Now Moses in the law commanded us, that such
should be stoned : but what sayest thou ?
6. Tins they said, tempting him, that they might have
to accuse him. But Jesus stooped down^ and icith his
-finger wrote on the ground, as though he heard them ?/ot.
7. So ivhen they continued asking him, he lifted up
himself and said unto them. He that is without sin among
you, let him first cast a stone at her.
8. And again he stooped down., and wrote on the ground.
There are many difFeroiit reasons by which the
scribes and Pharisees might have been instigated
in prosecuting this guilty person. They might Ije
affected by a zeal for the divine law and the
majesty of God, by a desire that such an offence
ao-ainst it might not go unpunished. Or tbey
mio-ht find tbat adulteiy was a crime most injurious
2-26 JOHN van. 1—11.
to human society, and deem it right to visit such
transgressors severely, that others might be de-
terred by the example. Such was the command-
ment of the law (Lev. xx. 10 :) " The adulterer
and adulteress shall surely be put to death." '
Motives such as these would have been laudable.
It is the will of God, (as is seen Levit. xix. 17,)
that wickedness be restrained. " Thou shalt in any
wise rebuke thy neighbour, and not suffer sin upon
him."
But the Lord knew that these motives had no
place in the mind of those who brought the woman
before him on this occasion. Their object was
" to entangle him in his talk." They spoke,
tempting him, that they might have to accuse him.
So he evaded their question, and said unto them^
He that is without sin among you, let him first cast a
stone at her. As the law provided, (Deut. xvii. 7,)
" The hands of the witnesses," (of those who alleged
and proved the crime,) " shall be first upon the
convicted criminal to put him to death, and after-
ward the hands of all the people. So thou shalt
put the evil away from among you."
The answer was an answer of divine wisdom
suited to this particular case, and intended to con-
found the devices of the adversaries. We must not
suppose it to imply that crimes are to escape punish-
ment, because those whose duty or ofhce it is to sit
in judgment upon them are in their own characters
partakers of corruption. Else, (as St. Paul says
• The mode of punishment is not there pointed out : hut in a
similar case, (Deut. xxii. 21,) death by stoning is specified.
JOHN Mil. 1 — 11. 227
on another subject,) " else must we need go out
of the world," if only he who was without sin
might condemn sin in others.
At the same time we may collect here, that
there is a way of looking upon crime which shows
an unsanctified spirit, and is displeasing to Him
who reads the heart. It is the same spirit as the
Pharisees betrayed on other occasions, when tliey
upbraided the Lord, because he joined the company
of publicans and sinners. A humble mind, in
which the Holy Spirit dwells, is grieved at sin.
It " rejoiceth not in iniquity," but " liopeth all
things." It joins in that pathetic sentiment of
David, " Rivers of tears run down mine eyes, for
the ungodly that forsake thy law."' It perceives
in the corruption of others that corruption of
which all partake, and which has alienated man
from a pure and holy God. It perceives that if in
anything we have been made to differ, that dif-
ference must be ascribed to the mercy of God which
has kept us from temptation, or to his grace which
has enabled us to resist it.
Jesus knew that such was not the mind of those
who now came forward as the accusers of this
woman. So lie directed his arrow to their con-
sciences. This woman is indeed a sinner ; but what
are ye that ye should exult over her? Whilst ye
justly condemn her, be mindful of what ye yourselves
deserve. He that is without sin amomj you, let kirn,
first cast a stone at her.
^ Psalm cxix. 136.
ci 2
2-28 JOHN VIII. 1—11.
9. And they which heard it, being convicted by their own
conscience, went out ojie by one, beginniny at the eldest,
even unto the last; and Jesus was left alone, and the
woman standing in the midst.
10. When Jesus had lifted up himself, and saiv none
but the woman, he said unto her. Woman, where are those
thine accusers ? hath no man condemned thee ?
11. She said, No man-, Lord. And Jesus said unto her,
Neither do I condemn thee : go, and sin no more.
Jesus uniformly refused to take upon himself
the office of a judge. When one among a com-
pany invited him to interfere with his brother who
had defrauded him of his inheritance, he declined
to enter into the case ; but dismissed it, saying,
" Who made me a judge or a divider over you ? " ^
And then he jjroceeded to use the example as a
warning against covetousness. And so now in
regard to this woman, when none had dared to
execute the sentence of the law against her, neither
"would he. Neither do I condemn thee : that is,
inflict the punishment which thy crime has in-
curred. " For God sent not his Son into tlie
■world to condemn the world ; but that the world
through him might be saved.'" Go, and sin no
more.
This is a specimen of that mercy, which willeth
not, " that any should perish, but that all should
come to repentance." The disgrace which this
woman had suffered, the danger in which she had
stood, made the present season a favourable time
3 Luke xii. 14. 'John iii. 17.
JOHN VIII. 1—11. 220
for warning. The temporal consequences of sin do
not in themselves create godly sorrow. But they
often lead to godly sorrow; they preimre the soil
for receiving the good seed of the word. And
therefore this M'oman is dismissed with a caution
not to tempt God further, lest her "last state be
worse than her first :" but to " seek the Lord
while he may be found :" to return unto him, that
he might "abundantly pardon."
For this, we should observe, is the object of all
God's mercy and forbearance. It is exercised
that men may not perish, but have everlasting
life. And that they may have everlasting life, he
calls them to repentance and the knowledge of the
truth. The great purpose of the gospel, in which
" the grace of God which bringeth salvation ap-
peared unto all men," is, that "denying ungodli-
ness and worldly lusts, they should live soberly,
righteously, and godly, in this present world." And
this, which was the purpose of the grand scheme
of man's redemption, is also the purpose of every
individual case of pardon, that they who have
received mercy should sin no more, but " let
their light shine before men," to the glory of God
and the benefit of the world.
Let these two things be always kept together:
the compassion of the Redeemer, and the purpose
of that compassion. No compassion for sin has
ever been like his, because no one like him ever
understood the consequences of sin. But that com-
passion was shown in the only way of true mercy,
by the conversion of the sinner. How emphatically
230 JOHN VIII. 12—24.
St. Paul asks, " Know ye not that the un-
righteous shall not inherit the kingdom of God?"
" Let no man deceive you with vain words ; for
because of these things cometh the wrath of God
upon the children of disobedience. Be not ye
therefore partakers with them."^ "For without
holiness no man shall see the Lord."
LECTURE XLIIL
JESUS DISCOURSES FURTHER WITH THE JEWS,
AND SHOWS CAUSE WHY THEY OUGHT TO
RECEIVE HUM: AND WHAT MUST BE THE END
OF THEIR REJECTING HIM.
John viii. 12 — 24.
12. Then spake Jesus again tmto them, saying, T am
the light of the icorld : he that foil oiceth me shall not walk
in darkness, hut shall have the light of life.
13. The Pharisees therefore said unto him, Thou hear-
est record of thyself: thy record is tiot true.
14. Jesus answered and said unto them, Though I bear
record of myself, yet my record is true : for I know whence
I came, and whither I go : but ye ccuuiot tell whence I
came, and whither I go.
'" 1 Cor. vi. 9. Ei»h. \% 6.
JOHN VIII. 12—24. 231
15. Ye judge after the flesh ; I judge no man.
16. And yet if I judge, my judgment is true : for I am
not alone, hut I and the Father that sent me.
17. It is also written in your law, that the testimony of
two men is true.^
18. I am one that bear witness of myself, and the Father
that sent me heareth witness of me.
19. Then said they unto him. Where is thy Father?
Jesus answered. Ye neither know me, nor my Father : if ye
had known me, ye should have hnown my Father also.
20. These icords spahe Jesus to the treasury, us he
taught in the temple ; and no man laid hands on him ; for
his hour was not yet come.
Every reasonable proof was given to the Jews
that they were bound to receive Jesus as the i\Ies-
siah. He asserts himself to be the light of the
world. He that followeth me shall not walk in dark-
ness, but shall have the light of life. They make an
objection, that the testimony which a man gives
of himself, and in his own favour, is not worthy of
credit. Thou hearest record of thyself : thy record
is notltrue. He replies, that he must needs bear
record of himself, because he alone could under-
stand whence he came, and to what end : I knoiv
whence I came, and whither I go : but ye cannot tell
whence I came, and whither I go. For, according
to the prophecy, " Who shall declare his genera-
tion ? " ^ But then he adds, that his testimony was
» Deut. xix. 15. " One witness sliall not rise up against a
man for any iniquity, or for any sin, in any sin that he sinnoth :
at the mouth of two witnesses, or at the mouth of three wit-
nesses, shall the matter he established."
' Is. liii. 8.
232 JOHN Vlil. 12—24.
not alone, not unsupported : their law allowed that
the testimony of two witnesses should be received
as true ; and here was the testimony of two ; here
was his own testimony, and his Father's testimony.
His Father had born witness to him by a voice
from heaven : " This is my beloved Son.'' His
Father was daily repeating the same testimony by
the power which Jesus exercised : as he said, " The
works which I do in my Father's name, these
bear witness of me : " if ye believe not me, believe
the works." So that there was no defect of proof,
had the mind been open and unprejudiced. No
proof will avail, when that is closed against con-
viction.
21. Then said Jesus again unto them, I go my way, and
ye shall seek me, and shall die in your sins : w'tither I go,
ye cannot come.
22. Then said the Jews, Will he kill himself? because he
saith, IVhither I go, ye cannut come.
23. And he said unto them, Ye are from beneath ; I am
from above ; ye are of this world ; I am not of this world.
24. I said therefore unto you, that ye shall die in your
sins : for if ye believe not that I am he, ye shall die in your
sins.
Here was an awful consideration, little under-
stood. Jesus was looking forward to that time,
now not far distant, when he should ascend affain
to the glory which he had with the Father " be-
fore the world was : " to that presence where is
" fulness of joy : " to that place where is " plea-
sure for evermore." And there are those who
shall be with him there. He has assured us, that
JOHN VIII. 12—24. 233
where he is, there also shall his servant be : and that
to hiin that overcometh, he will grant to sit with
him on his throne. But to these who now opposed
and rejected him, he openly declares, " Ye shall
seek me, hut ye shall not find me." Whither I go^
ye cannot come
For two plain reasons. They had refused to seek
admission in the way that God proposed. And they
were in their characters unfit for the kingdom of
heaven.
1. They had rejected the offer made them. Jesus
had expressly said, " Whoso belie veth on me, I will
raise him up at the last day." But they denied the
authority of his words, set aside the testimony of
his miracles, treated him with disdain and scorn,
instead of respectful inquiry, and now went about to
kill him. " Therefore he said, Ye will not come
unto me, that ye might have life.'' And if they
would not come unto him, who is the " Author of
eternal life," where was their hope ? They had closed
the door against themselves.
To them, and to all, there is but one mode of
access to the place where the Lord Jesus is, and
will for ever be. He is " the w^ay, the truth, and
the life ; no nian cometli unto the Father but by
him."
2. Such is the Father's will. But there is a
reason for it. They who are to dwell in heaven,
must be ])repared for heaven. Their evil nature
must be renewed and ])urified. They must " put
off the old man, which is corrujjt according to the
deceitful lusts ; and must put on the new man.
234 JOHN VI 11. 1-2— -24.
which after God is created in righteousness, and
true holiness." ■• " Except a man be born again, he
cannot see the kingdom of God."
But all this was utterly distasteful to the scribes
and Pharisees, and other opposers of our Lord.
That he required holiness, and rebuked ungodli-
ness, was the real objection against him. He de-
manded the worship " of spirit and of truth : " they
assumed a " form of godliness," pretended to out-
ward sanctity, while within they were " full of
hypocrisy and iniquity."* How could such stand
" before the throne of God, and serve him day and
night in his temple ? " ^ So base was their state of
heart, that they took no interest in the conversion
of sinners, or the restoration of health to wretched
sufferers. How could such dwell with him, whose
character it is to be " full of compassion and
mercy, long suffering, and of great goodness ? "
They " shut up the kingdom of heaven against
men, and would not suffer them that were entering
to go in ; " "^ how should they be admitted into it
themselves? They were unjust and violent, and
extortionate and cruel : how could they have place
with him who loves justice and mercy? They
exalted themselves and despised others : where was
that meek and contrite spirit Avliich God receives
and approves, because it is the only state which
befits a frail and guilty man ?
Here then was a second reason, why they must
be for ever excluded from that " new heaven and
3 Eph. iv. 22. ' Matt, xxiii. 28.
' Rev. vii. l."). " Mtitt. xxii. 13.
JOHN VIIT. 12— -21. 235
new earth, wherein dwelleth righteousness." Their
dispositions, their characters, were a barrier against
them. They were from beneath, he was from above :
they ivere of this world ; he was not not of this world.
So that where he ivas, they coidd not come. A moral
gulf lay between them and him. He was now
offering to lead them across it, and to place them
on the side of heaven : but they rejected the hand
which he stretched out ; and they would soon find
the barrier impassable for ever. If ye believe not
that I am he, ye shall die in your sins.
This was not more seriously important to the
Pharisees than it is to ourselves. " Lord, who shall
abide in thy tabernacle, who shall dwell in thy holy
hill? He that walketh uprightly, and worketh right-
eousness, and speaketh the truth in his heart : in
whose eyes a vile person is contemned ; but he ho-
noureth them that fear the Lord." "' In those who
are to dwell in heaven, there must be a suitableness
to the nature of heaven. " For what fellowshii)
hath light with darkness ? " what communion has
that which is from beneath, with that which is from
above ? that which is of this ivorld, with that which
is not of this icorld f Though it is not the Avill of
God " that any should perish," we cannot but per-
ceive that the character of the wicked excludes them
from heaven : and their character remains what it
is, because they " hate to be reformed," and " cast
the words of God behind them."
Too late, there may be a time of sorrow and
7 Ps. XV.
236 JOHN VI II. 25— 3-2.
remorse, Jesus said unto them, I go my way, and
ye shall seek me, and shall die in your sins. The
accepted time must be seized, the day of salvation
not neglected. Such is the awful warning else-
where pronounced to these same people. " When
once the master of the house is risen up, and hath
shut the door, and ye shall begin to stand without,
and to knock at the door, saying, Lord, Lord, open
unto us ; he shall answer and say unto you, I know
you not whence ye are." '' Whei'e I am, ye cannot
come.
LECTURE XLIV.
DISCOURSE WITH THE JEWS CONTINUED. FREE-
DOM IS COMPROMISED TO THE DISCIPLES OF
CHRIST.
John viii. 25 — 82.
25. Thoi said they unto him, Who art thou ? And Jesus
saith unto them, Even the same that I said unto you from
the bef/inninf/.
20. / have many tilings to say and to judge of you : but
he that sent me is true; and I sjjea/c to the tvorld those
things tthich, I have heard of him.
^ Luke xiii. 25. »
JOHN VIII. '->5-3-2. 237
27. Titey uinhrstoud nut thai he xpake to them of the
Father.
28. The)} said Jesus unto thew, When ye have lifted up
the Son of man, then shall ye know that I am he, and that
I do notJting of myself; hut as my Father has tauyht me,
I speak these things.
29. And he that sent me is with me : the Father hath
not left me alone: for I do always those thinys tluit please
him.
Many proofs had Jesus given already, that he
was the expected and predicted Deliverer. But
the great and irresistible proof was yet to come.
When ye have lifted up the Son of man, then shall
ye know that I am he. They should lift liim up on
the cross, intending to degrade him to the lowest
infamy : but in so doing, they should really exalt him
to the glory which belonged to him. He would
burst the bonds of death, and his .resurrection should
be the seal of his truth. Therefore he looks onward
to this, and to the more plentiful influence of the
Holy Spirit which should follow. When ye have
lifted up the Son of man, then shall ye know that I
am he. And a divine power accompanied his words,
which many were unable to to resist.
30. As he spake these words, many believed on him.
31. Then said Jesus to those Jews which believed on him,
If ye continue in my word, then ye are my disciples indeed ;
32. And ye shall know the truth, and the truth shall
make you free.
The truth shall make you free. Such is the
effect which Jesus here ascribes to the words which
he had delivered, to the doctrines which he came to
reveal. They confer freedom.
238 JOHN VIII. -25- 32.
We are hardly aware, how far the workl in ge-
neral is from being free. The Jews were not aware
of the bondage in which they were held, as appears
by their answer, which will afterwards come to be
considered. They did not perceive that they were
servants of sin. They did not perceive that Satan
was their master, and kept them beneath his yoke.
That yoke has many branches. Open and indulged
sin is one : the first, from which the truth, " the
truth as it is in Jesus," releases man.
But there is another chain by which men are
tied and bound till they have obtained the same
deliverance. They are enslaved by the power of
THE WORLD.
The cares, the treasures, the honours, the man-
ners of the Avorld, keep multitudes in a state, which
may be justly termed a state of bondage. They are
harassed by apprehensions that their store should
grow less instead of greater : lest themselves, or
their children, or their families, should be reduced
to a worse condition than they were born to. Or
they are in bondage to the opinions of men, and
the customs which prevail : deterred from what they
feel to be right, or seduced into what they feel to
be wrong, or at least restrained from seeking first
the kingdom of God and his righteousness, through
dread of their friends, their neighbours, their
companions. Can such be called free? Nicode-
mus was not free ; when, though convinced that
Jesus came from God by the mighty works he did,
he dared not ojienly consult him, but sought him
at night, that he might not offend ^his brethren the
JOHN VllI -25— S-?. -239
Pharisees. Those " chief rulers " were not free,
whom we find mentioned afterwards, (xii. 42,)
who, though perceiving that Jesus was the Christ,
*' did not confess him, because of the Pharisees,
lest they should be put out of the synagogue."
Pilate was not free when he would gladly have
done justice, and released Jesus, but dared not,
lest he should offend the people, and be accused
before Caesar. Freedom, is to do what we see it
best to do, what we desire to do. But all these
desired to declare themselves on the side of Jesus :
which yet they could not do, because they were
bound by their love of this world, and enslaved by
the fear of man.
Well then might the Lord say to these, and such
as these, The truth shall make you free. The gospel
affords reasons and motives which both deliver a
man from the shackles of worldly care, and raise
him above the paltry dread of his fellow creatures.
It enables him to act according to the dictates of
his own conscience and his reason, to choose the
real good, and reject the real evil. The martyr was
free even at the stake, when he replied to his ex-
ecutioners. You offer me present ease and present
life ; but my object is life and happiness eternal :
and I can brave a present evil for the sake of an
everlasting gain. And so it is in all things.
When the truth of the gospel is received into the
heart, and made the principle of action, the man
becomes /ree indeed: free to seek his highest good,
his real interest, his everlasting advantage. For
" this is the victory which overcometh the world.
240 JOHN VI TI. 25—32.
even our faith," our christian fiiitli ; which en-
ables a man to say, I fear my God, and have no
other fear : I serve my God, and own no other
master.
Another yoke, by which men are commonly
weighed down, and from which the truth as it is in
Jesus delivers them, is the fear of death. St.
Paul speaks of this as an important result of the
Redeemer's mercy : it delivers them, v^^ho *' through
fear of death were all their lifetime subject to bond-
age." ^ It is a bondage, perhaps, which men are
unwilling to own, and are hardly conscious of
themselves. Bat it is bondage, to keep out of
sight an enemy which must be at last encountered :
to know that an event is certain, and yet use every
art to exclude it from our thoughts. And how sel-
dom is the fact steadily contemplated, that in a few
years, at farthest, we shall be in the grave ! Even in
illness, ho\v seldom will friends or nurses, orphysi-
cians, acknowledge what yet they believe to be the
case ; this " sickness is unto death ! " They know
that the truth would be unwelcome, and therefore
they conceal it.
From this bondage, the truth relieves the Chris-
tian. Not by deceiving him, and closing his eyes
to what is really formidable ; but by opening his
eyes to the way of safety. Not by making him care-
less and indifferent, whicli in such a case is want
of reason ; but by giving him a ground, a solid
ground of confidence. TJie truth is, that " there is no
' Heb. ii. l;3. »
JOHN VIII. 25- 3-2. 241
condemnation for those that are in Christ Jesus :" that
he has made a full, perfect, and complete satisfaction
for the sins of all that trust in him : that God has
covenanted to receive all such, as the " righteous,"
for whom his " kingdom is prepared." The heart
of the Christian testifies within him, that this is
his trust : he knows " in whom he has believed :"
and his life bears outward witness to what his heart
thus testifies within ; he walks " not after the
flesh, but after the Spirit." Therefore death and
judgment, and the world to come, are not strange
things to one who knows the truth : things which
he never loves to think of, never admits into his
mind from choice : but they make, as it were, a con-
stituent part of this present life : and this world, and
that which is to come, are as much united in his
daily contemplations, as they are in fact connected
by the will of the Almighty. And thus the truth
has delivered him from that fear, to which others
are continually in bondage. " For the sting of
death is sin." " And the blood of Christ cleans-
eth from all sin."
This is the freedom which the Lord had in view
when he said to those Jews which believed in him. Ye
shall know the truth, and the truth shall make you
free. This is part of " the glorious liberty of the
sons of God :" and accompanies that deliverance
from the dominion of sin, which is the first achieve-
ment and effect of christian faith.
And how encouraging the promise, ye shall know
the truth ! Ye shall seek it, and ye shall find it,
if ye ask it with your whole heart. Ye shall not
B
242 JOHN VIII. 33— 3G.
be left to yourselves, but the Spirit shall attend, as-
sist, and direct your inquiry. Ye may not indeed
immediately realise the promise. Ye may not at
once perceive either the extent of your bondage by
nature, or the completeness of that deliverance
which Christ Jesus has effected for you. But in
the end ye shall know it, if ye continue in his
word: ye shall know that truth, which he who
cannot deceive, selects from other truths which are
in the world, and other truths which are in scrip-
ture, and describes as the truth, the one im-
portant truth : and that shall make you free.
LECTURE XLV.
DISCOURSE CONTINUED. FREEDOM FROM THE
YOKE OF SIN CONFERRED UPON THE CHRIS-
TIAN.
John viii. 33—36.
The Jews with w^hom our Lord was discoursing,
and to whom he had given the promise that the
truth should make them free, were like all other
persons whom Satan holds under his power. They
would not acknowledge their state of bondage.
They did not feel it. As St. Peter describes them,
(2 Pet, ii. 19,) " While they promise liberty to others,
JOHN VIII. .S.S— 3G. 243
they themseves are the servants of corruption :
for of whom a man is overcome, of the same is he
brought in bondage,"
So when they heard the Lord say to those Jews
who believed in him, Ij ye continue in my word, ye
shall know the truth, and the truth shall make you
free ;
33. They answered him, We he Abraham's seed, and
were never in hondaf/e to am/ man ; how sayest thou. Ye
shall be made free ?
34. Jesus answered them, Verily, verily, I say unto you.
Whosoever rommitteth sin is the servant of sin.
And it is a just saying. Who can be farther
from freedom, who more completely in bondage,
than the man who, despising the laws of God, laws
mercifully given to protect us from ruin, indulges
his evil passions, and yields to the desires of the
flesh and of the mind ? Satan " leads him cap-
tive at his will." This is often felt and acknow-
ledged : there are seasons when the sensual, and
the covetous, and the profane, and the intemperate,
confess their misery, and would gladly escape
from the net in which they are entangled. But
it is impossible: " impossible with man :'" the un-
godly cannot imitate the faith which they reve-
rence ; the covetous cannot forego their op])ortu-
nity, and neglect their treasure : the passionate are
overcome with anger: the impure hurried away
by temptation : the intemperate must swallow their
poison. And is this freedom ? or is it the yoke of a
most galling bondage ? " His servants ye are whom
r2
244 JOHN Vlll. 8:V-:3fi.
ye obey ; whether of sin unto death, or of obedience
unto righteousness." i
From this state of thraldom Jesus, asserts his
power and his readiness to deliver them. He pro-
ceeds :
35. And the servant abide th not in the house for ever :
but the SoJi abideth ever.
36. If the Son therefore shall make you free, ye shall
be free indeed.
While they were the servants of sin and Satan,
they could not abide in the house of God ; — in his
heavenly kingdom. There are many mansions
there ; but none for unrepented sin. But the Son
abideth ever. For " of the Son the Scripture saith,
Thy throne, God, is for ever and ever." " The
Father hath delivered all things into his hand, be-
cause he is the Son of man." If the Son therefore
shall make you free, ye shall be free indeed.
Here, then, is a clear and most important pro-
mise ; that Christ Jesus will deliver those who
" continue in his w^ord, and are his disciples in-
deed," from the dominion of sin. It began with his
birth. " His name was called Jesus, for he
should save his people from their sins." And the
message was first delivered in the same lanouao-e.
" God sent him to bless you, in turning away every
one of you from his iniquities." '
St. Paul has shown us how this process is carried
on in the heart of the Christian. He first sees the
danger of his present state. It is proved to him
» Rom. vi. 16. 2 i2^ctsiii. 26.
'
JOHN VIII. 33—36. 245
by the cross of Christ, which stands before his
eyes, as an evidence of the end to which sin leads-
" For the wao-es of sin is death :" " indifjfnation
and wratli, tribulation and anguish, reserved for
every soul of man that doetli evil." This awakens
a desire to escape from that dominion by which
he is enthralled. Whoever is in bondage, must
first feel an earnest desire to escape, before he
bestirs himself to seek the means. And such is
the account of the apostle. (Rom. vii. 23.) " I
find a law in my members, warring against the law
of my mind, and bringing me into captivity to the
law of sin which is in my members. wretched
man that I am ! who shall deliver me from the
body of this death ?"
Here is a just description of captivity. " Who
shall deliver me ?" Who shall deliver me from my
unhallov/ed passions, my rebellious thoughts ? who
shall restrain the proud imaginations of my heart ?
who shall release me from covetousness, envy,
malice : from the besetting sin — whatever it may
be — of my nature and my habits ? These enslave
me : have possession of me : and from their do-
minion I can no more release myself, than I can
create myself anew. And then follows the delight
of one who sees the prospect open before him,
whose preserver is at hand. " I thank God,
through Jesus Christ our Lord." He shall deliver
me. He can do what man cannot do, give " a
new heart and a right spirit." He offers such as-
surances of pardon, such persuasive motives, such
present peace, such future hopes and promises, that
246 JOHN VIII. 33—36.
the bonds which enchained my sinful heart are
broken, and I am no longer the slave of Satan.
He fills my heart with the truth, and the truth shall
make me free.
This then is the deliverance enjoyed by the dis-
ciple of Christ Jesus. " The spirit of life in
Christ Jesus hath made him free from the law of
sin and death." Sin is an enemy, but a con-
quered enemy. It may disturb, and rebel, and
harass, and injure : but it cannot subdue or de-
stroy. And this is to he free indeed: because it
is the being enabled to act according to a man's
best interests, both present and eternal. Well may
the apostle speak of the " glorious liberty of the
sons of God.'" And well may He be described as a
Saviour, who came " to save his people from their
sins."
We are now able, by uniting together what has
been said in this and the preceding lecture, to
form a just estimate of our own state, and inquire
how far the truth, that is, the gospel, has had its
proper effect upon ourselves. It has not its proper
effect, unless it has freed us from the dominion of
sin : so that no habitual transgression of God's will
can any more be allowed in our practice, tban
we would suffer an assassin to continue in our
house, or poison to be mixed up with our daily
food. It has not its proper effect, unless we are
free from the control of " this present world ;" and
in all things consider, not what is generally done,
not what is ai)parently expedient, to private inte-
JOHN VIII. 33—30. 247
lests, or pleasing to the inclination of others, but
uhat agrees with the analogy of Scripture, the
example of Christ, the will of God, the prospect of
everlasting glory. It has not its proper effect,
unless we are delivered from any servile fear of
death, and can look forward to an event which we
know must come, and which cannot be very distant,
as the door of an everlasting kingdom, purchased for
us by an Almighty Saviour, whom by faith we have
made our own.
Be not satisfied with anything short of this.
Look to the faith which ye profess, as able to
carry you beyond this world, to exalt you above
it. For " he that believeth that Jesus is the Son of
God," " overcometh the world." ^ Continue in Ids
word, for so shall ye be his disciples indeed and
learn by happy experience, that his " service is
perfect freedom."
^ See 1 John v. 4, 5.
248 JOIJN VIII. 37—47.
LECTURE XLVI.
DISCOURSE WITH THE JEWS CONTINUED. THE
CHILDREN OF GOD AND THE CHILDREN OF
SATAN DISTINGUISHED.
John viii. 37 — 47.
37. / knoiv that ye are AhrahaynHs need ; but ye seek to
kill 7ne, because my word hath no place in you.
38. / speak that which I have seen with my Father :
and ye do that which ye have seen with your father.
39. Tliey ansuered and said unto him, Abraham is our
father. Jesus saith unto the^n, If ye were AbralianCs chil-
dren^ ye would do the works of Abraham.
40. But now ye seek to kill me, a man that has told
you the truth, which I have heard of God : this did not
Abraham.
41. Ye do the deeds of your father. TJien said they to
him, We be not born of fornication : we have one Father,
even God. *
42. Jesus said unto them. If God were your Father, ye
would love me: for I proceeded forth and came from God ;
neither came I of myself , for he sent me.
43. WJty do ye not understand my speech^ even because
ye cannot hear my word.
Most persons, if not utterly insensible to religion,
have some reason satisfactory to themselves why
1 We arc the genuine descendants of Abraham, not by Ish-
mael or Esau, but by Jacob and the patriarfths.
JOHN VIII. 37—49. 249
they should be at ease with regard to God. The
Jewish people at this time had such a reason. It
satisfied them that they were the posterity of Abra-
ham, whom God had especially blessed and chosen :
they were the race which he had " avouched to be
[i his peculiar people, a holy people unto the Lord."
There was among themselves what might keep up
a vain confidence. They were consecrated to God
by the rite of circumcision : they differed from the
other nations of the world, which worshipped
idols, and could give no reasonable account of the
creation. And to this they trusted. John the Bap-
tist had alluded to their false confidence, saying,
(Luke iii. 8,) " Begin not to say within yourselves,
We have Abraham to our father." Think not thus
to shelter yourselves from the wrath of the God of
Abraham. And St. Paul assails the same delusion :
(Rom. ii. 17 :) " Behold, thou art called a Jew,
and restest in the law, and makest thy boast of
God, and knowest his will, and approvest the
things that are more excellent, being instructed out
of the law. Thou that makest thy boast of the
law, through breaking of the law dishonourest thou
God ? For he is not a Jew, which is one outwardly ;
neither is that circumcision, which is outward in
the flesh : but he is a Jew, which is one inwardly ;
and circumcision is that of the heart, in the spirit,
and not in the letter ; whose praise is not of men, but
of God."
Our Lord here uses the same language. ^J/e
were Abraham s cliildrcn, ye icould do the works of
Abraham. He is not a son of Abraham, who is
250 JOHN VIII. 37—47.
merely one of the nation descended from him ; but
he who has the faith and the piety and the virtues
of Abraham. " Abraham believed God, and it
was counted unto him for righteousness :" ye
refuse the testimony which God has given of his
Son. Abraham was just and honourable : — ye
neglect the " weighty matters of the law, judg-
ment, mercy, and faith." Abraham honoured
Melchizedec, the priest of God : — ye " kill the
prophets, and stone them which are sent unto
you." This did not Abraham. He pitied those
against whom God had declared his anger, and
interceded for the guilty inhabitants of Sodom : — ye
" shut up the kingdom of heaven against men,"
discourage the penitent, and scorn the meek and
humble. This did not Abraham. And if ye icere
Abraham's children^ ye would do the works of Abra-
ham. There is another parent, to whom your
character proves you to belong: even he who is
the author of all sin. " In this the children of
God are manifested, and the children of the devil ;
whosoever doeth not righteousness, is not of God."
44. Ye are of your father the devil, and the lusts of your
father ye will do. He was a murderer from the hegin-
uing, and abode not in the truth, because there is no truth
in him. When he speaketh a lie, he speaketh of his own ;
for he is a liar, and the father of it.
45. And because I tell you the truth, ye believe me not.
46. Which of you convinceth me of sin .^ And if I say
the truth, why do ye not believe me .^
47. He that is of God hear eth God's words: ye therefore
hear them not, because ye are not of God.
JOHN Vm. 37—47. 251
An awfiil consideration is involved in these words.
There are those who are of God, and those who
are not of God : " chikh-cn of light," and " children
of darkness:" "children of the kingdom," and
" children of the wicked one." These " grow up
together until the harvest ; " and then each is
gathered into his own place : the children of the
wicked one are cast into outer darkness, " the
righteous shine forth as the sun in the kingdom
of the Father."
Of which family do we form a part ? This is
the truly important question. And two proofs are
given in this discourse, by which the truth may
be ascertained. Jesus said unto them, If God
were your Father, ye would love me : for I proceeded
and came forth from God. This is the first sign.
To see Jesus Christ as the object of reverence and
affection, is the first proof of a child of God. The
apostles make it so. Whosoever loveth the Father,
loveth also the Son,'^ " If any man love not the
Lord Jesus Christ, let him be anathema, marana-
tha."^ To the children of this world, he is the
object of scorn or enmity. Of scorn, because he
bids them renounce things temjioral for things
eternal : and of enmity, because he reproves them
" of sin, and of righteousness, and of judgment."
But " to them that believe he is precious," because
he gives them a hope on which they can depend, a
foundation on which they may stand secure. His
person is precious ; for he was wounded for their
= 1 John V. 1. M Cor. xvi. 22.
•252 JOHN VIII. 37—47.
transgressions, and bruised for their iniquities. His
promises are precious ; for he has declared himself
a refuge to all the weary and heavy laden : and
has engaged that " whosoever cometh unto him, he
will in no wise cast out." Let men be once
taught of God to see their own weakness, sinful-
ness, nothingness, and Jesus will receive all the love
which is due to a deliverer, a protector, a friend, a
brother.
The second sign of belonging to God's family
is, that we obey his words. He tliat is of God,
heareth God's ivords. The son does not reject the
absent father's message ; he studies it, prizes it,
desires to fulfil it. " The words of God are verity
and judgment; all his commandments are true."
But those do not hearken to them, who are not of
God. He requires sincerity, purity, integrity, chari-
ty, temperance. He declares that without these
qualities no one can enter into his kingdom. This
must be distasteful to " the children of disobedience:"
they are of their father the decil, and the lasts of
that father they will do. But they that are of God
hear these words with reverence, and their hearts
answer to them. They respond to them with their
reason and conscience ; they " delight in the law
of God after the inner man : " and if flesh and
blood, if the natural and corrupt elements rebel
against it, this attaches them still moi-e closely to
him on whose grace they depend, and who " is able
to save unto the uttermost."
JOHN VIII. 4S— 59. -253
Inquire then of yourselves, according to these
two tests. Do ye unite with the Psahnist, when he
says, " How dear are thy counsels unto me,
God ! More to be desired are they than gold ;
sweeter also than honey and the honeycomb." Do
ye agree with the apostle wdien he describes the
feelino- of the Christian towards his Saviour ?
" Whom having not seen, ye love ; and in whom,
though now ye see him not, yet believing, ye rejoice
with joy unspeakable." For if ye are " born of God."
ye love him who proceeded forth and came from
God : if ye are the " children of God," ye hear your
Father s words.
LECTURE XLVII.
DISCOURSE WITH THE JEWS CONTINUED. THEY
ACCUSE HIM OF BLASPHE:\IY.
John viii. 48—59.
48. Then answered the Jeics, and said unto him., Say we
not well that thou art a Samaritan, ' and hast a devil?
49. Jesus answered^ I have not a devil ; but I honour
my Father, and ye do dishonour me.
• Here used as a general term of reproach. One who did not
agree with themselves on the subject of religion.
254 JOHN Viri. 48—59.
50. Aiid I seek riot mhie own glory : there is one that
seeketh andjudgeth.
51. Verily, verily, I say unto you, If a man keep my
saying, he shall never see death.
We have here, in one short sentence, first, the
character of him whom Christ acknowledges as his
own : — If a man keep my saying : — observes it,
cherishes it, lives upon it : as is said of Mary his
mother ; she " kept all these things, and pondered
them in his heart." And we are told, further, the
privilege which belongs to him; — he shall never taste
of death : its real bitterness shall be unknown to
him. For the real bitterness of death arises from
the wrath of God : and he is at " peace with God
through Jesus Christ." He shall indeed see the
hour of death, like other men : dust he is, and to
dust he must return : but that hour is disarmed of
the sting which makes it terrible, and it shall be the
commencement of a state where there is " no more
death, neither sorrow nor crying."
Those, however, who were now discoursing with
the Lord, had none of that spiritual sense by which
these truths are understood. It appears by their
reply.
52. Then said the Jews unto him, Now we know that
thou hast a devil. Abraham is dead, and the jjrophets ;
and thou sayest. If a man keep my saying, he shall never
taste of death.
53. Art thou greater than our father Abraham, which is
dead? and the pi'ophets are dead : whom makest thou thy"
self?
JOHN VIII. 48—59. 255
54. Jesus answered, If I honour myself, my honour is
nothing : it is my Father that honoureth me ; of whom ye
say^ that he is your God ;
55. Yet ye have not known him ; hut I know him : a?id
if I should say, I knoiv him not, I shall he a liar like unto
you : but I know him, and keej) his saying.
56. Your Father Abraham rejoiced to see my day: and
he saw it, and was glad.
The difference was great indeed between the
feelings of this generation, and the feelings of their
father Abraham, concerning the coming of the
Son of man. Abraham rejoiced, exulted, when the
promise was made to him, that " as the stars of
heaven so should his seed be.'' "^ Abraham rejoiced
when he received the assurance, " I will establish
my covenant between me and thee, and thy seed
after thee in their generations, for an everlasting
covenant, to be a God unto thee, and to thy seed
after thee." ^ Abraham rejoiced when the glad
tidings were announced to him ; when it was de-
clared by God himself, that " in his seed all the
nations of the earth should be blessed." ^ He too,
like " many prophets and righteous men," desired
to see the accomplishment of this promise. He
too, like they, " inquired and searched diligently
what or what manner of time the Spirit of Christ
did signify, when it testified beforehand the suffer-
ings of Christ, and the glory that should follow." '^
And this he saiv, by the revelation which God
granted him. With what clearness or to Avliat
2
Gen. XV. .5. * Gen. xvii. 7
' Geu. xxii. 18. ' 1 Pet. i. IJ.
256 JOHN VIII. 48—59.
extent he saw it, we cannot distinctly tell ; but he
saw that which he was glad to see, that which he
rejoiced in, of the mercy of God in the -redemption
of the world, of the blessing vouchsafed to " all
the nations of the earth." And if, in his present
separate state, his soul was allowed to witness the
fulfilment of all the promises ; if he saw the day,
when " of his seed according to the flesh " that
son was born to whom the promise was made ; if
he heard the angels' hymn announcing, " Glory to
God in the highest, and on earth peace, good will
towards men : " then we may be sure that his joy
would be full, and his heart be glad, for his " eyes
had seen the salvation" of God. ^
57. Then said the Jews unto him, Thou art not yet fifty
years old, and hast thou seen Abraham ?
58. Jesus said unto them. Verily, verily, I say unto you,
before Abraham was, I amJ
59. Then took they up stones to cast at him : but Jesus
hid. himself, and ivent out of the temple, going through the
midst of them, and so passed by.
By the nature of what he asserted, and by the
manner in which it was expressed — Before Abra-
ham was, I am — they perceived that he made
6 Many consider this to be the proper interpretation of the
passage : he has seen it, and rejoiced. The tenses of the verbs,
eiSc, and ixo-PVj do not suit this ; neither does it agree with the
reply of the Jews.
7 Thus using the very expression by which God had declared
himself to Moses, (Ex. iii. 14,) I am that I am : and so pur-
posely showing that " he and the Father are one.'*
JOHN VIII. 49—0}). 257
" liimself equal Avith God :*' — and they took up
stones to cast at him.
Such would have been the regular punishment
of his crime, had he sj)oken blasphemy. Here it
was the illegal expression of popular violence and
enmity, excited by a claim of Godhead which they
would not stop to examine. He justified it, bow-
ever, by escaping their sight, and so delivering
himself from their vengeance. His time was not
3^et come: it was not yet "given them from
above,'' to have any " power at all against him."
And they never could have any "power at all against
him, excejjt it were given them from above." ^
For "he was God/' who "was in the beginning
with God." Before Abraham was, before any-
thing was, he had been : for he had been from
everlastino-.
This assurance is inexpressibly valuable to those
who believe that he is " indeed the Christ, the
Saviour of the world."" It gives a strength and a
reality to all their hopes and expectations, that
their salvation had been so wrought out : has been
the care of Him, m-Iio, together with the form and
nature and sympathy of man, is possessed of the
majesty and attributes of God. " To Abraham and
his seed were the promises made." But he who
was to fulfil these promises, was already in exist-
ence ; had existed from eternity: and Avhen he
offers eternal life to as many as believe in him, he
offers of his own, and imparts that which he has
himself possessed from everlasting.
•" John xix. 1 1.
058 JOHN IX. 1—12.
Such is he, by whom "are given unto us ex-
ceeding great and precious promises." Such is
that "divine power which hath given unto us all
things that pertain unto life and godliness, through
the knowledge of him that hath called us to glory
and virtue." "^ Let our acquaintance with the great-
ness of the giver, exalt our sense of the value of
the gift ; and lead us to take the more earnest
heed that we "lay hold on eternal life," and do
not " receive the grace of God in vain."
LECTURE XLVIIL
SIGHT GIVEN TO ONE WHO HAD BEEN BORN
BLIND.
John ix. 1 — 12.
1. A7id as Jesus passed by, he saw a man which tuas
blind from his birth.
2. And his discijdes asked him, saying, Master, who did
sin, this man, or his parents, that lie ivas born blind ?
3. Jesus answered, Neither hath this man sinned, nor
his parents ; but that the works of God should be made
manifest in him.
' See 2 Pet. i. 3, 4."
JOHN JX. 1—1-2. -259
4. / must work the works of hint that sent me, while it
is day : the night cometh, when no man can work.
5. As long (IS I am in the vjorld, I am the light of the
world.
When the impotent man had received his cure
at the pool at Bethesda, he was dismissed with the
warning, " Go, and sin no more, lest a worse
thing come upon tliee." Perhaps this was re-
membered by the disciples : and led them to the
question, Master, ivho did sin, this man or his pa-
rents, that he ivas born hlind f Or perhaps they
wished to hear him resolve that difficult question,
in the words of Job, (iii, 20, 21,) " Wherefore is
light given to him tJiat is in misery, and life unto
the bitter in soul ; which long for death, but it
cometh not ? "
One thing is certain, that all evil began with
sin. " By one man sin entered into the world, and
death by sin ; and so death passed ui)on all men,
for that all have sinned." ^ When we look upon
sufferings of mind or body, they should at once
suggest the thought to us, that we witness the effects
of sin.
But we are here taught not to ascribe particular
calamities to particular sins. Though the hand of
God ought always to be acknowledged, the pur-
pose of God cannot always be discovered. Here
he had a wise and merciful j)urj)ose, which men
could never have divined : that the worhs of God
should he made manifest in this man : that the light
of the world, He whom God had sent to deliver the
' Rom. T. 12.
s 2
200 JOHN IX. 1 — 12.
world from spiritual blindness, might show forth in
him the power in which he came.
Unquestionably a similar purpose is answered,
by the various conditions and numerous calamities
which exist in the world. They give opportunity
for manifesting those characters and qualities
which God expects to be employed. Active sym-
pathy, self-denying charity, are works of God : and
are manifested when indigence is assisted, wdien
pain is assuaged, when sorrow is relieved, when
the fatherless and widow are visited in their af-
fliction.
It would be happy if all felt and acted upon the
sentiment which Jesus utters — I must ivork the works
of liim that sent me ivhile it is day. Short indeed
is the time which is given to any man, to prove his
faith ; to show what master he serves, and for what
world he lives. And bitter has been the remorse of
many, who, when the night came upon them, have
been haunted by the sad reflection, how much they
had done for a world which was now vanishing;
how little had been done for God !
6. ^Yhen he had tlnis spoken, he spat on the ground,
and raade clay of the spittle, and he anointed the eyes of
the blind man with clay,
7. And said nnto liim, Go, wash in the pool of Siloam
(which is by interpretation. Sent.) He iue7it his way
therefore, and washed, and came seeing.
8. The neighbours therefore, and they ivhich before had
seen him that was blind, said, Is not this he that sat and
begged ?
9. Some said, This is he : others said, He is like him :
but he said, I ai)i he.
JOHN IX. 1-12. 2(J1
10. Therefore said tliey unto him, Hoiu -were thine eyes
opened ?
11. He answered and said, A man that is called Jesus
made clay, and anointed mine eyes, and said unto me,
Go to the pool of Siloam, and wash : and I went and
tvashed, and I received sight
12. Then said they unto him. Where is he ? He said,
I know not.
It would be loss of time to inquire why it pleased
Jesus to 5jy/7 07i the ground, and make clay of the
spittle, and anoint the eyes of the blind man ivith
the clay; instead of saying- to tlie man at once,
Receive thy sight. We may su])pose, however,
that the command given to him, Go, icash in the
pool of Siloam, was intended as a trial of his faith.
A similar method was employed with Naaman the
Syrian; (2 Kings v. 10;) " Elisha sent a mes-
senger unto him, saying, Go and M'ash in Jordan
seven times, and thy flesh shall come again to
thee, and thou shalt Ije clean." The reason of
this command we knoAv. It tried the faith and
temper of the Syrian. At first he was indignant ;
but being brought by wise remonstrance to a better
mind, " he went down and dijiped himself seven
times in Jordan, according to the saying of the
man of God : and his flesh came again, like unto
the flesh of a little child, and he was clean."
This man, like Naaman, might liave found much
to say, why the water of Siloam could never give
sight to a man who had been blind from his birth.
But he did not argue ; he obeyed. He went his
262 JOHN IX. 1—12.
way therefore. And his faith was rewarded : he
came seeing.
How well does this illustrate both the charac-
ter and the effect of christian faith ! The invita-
tion is universally given : " Ho, every one that
thirsteth, come ye to the Avaters." " Come unto
me, all ye that labour and are heavy-laden, and
I will give you rest." We are exhorted, under a
sense of the evils of life, of the bondage of sin, of
the fear of death, to apply to him whom God sent
into the world to be a Prince and a Saviour for the
remission of sins. The human heart may find
many reasons, like those of Naaman, for refusing.
" Are not Abana and Pharpar, rivers of Damascus,
better than all the waters of Israel ? may I not
wash in them and be clean ? " So Naaman thought :
and it might be asked, How could the nature of
God be united to the nature of man ? How could
God undergo suffering ? How could the suffering
of one atone for the sin of another ? How can the
belief of that atonement overcome the evil disposi-
tions of the heart, or renew the spirit of the mind ?
It were easy to argue thus ; and thus we fear
too many do argue, and put from them the word
of life, the offer of salvation. But as the man who
washed in Jordan was recovered of liis leprosy:
as this man who went blind to the pool of Si loam,
left his blindness there, and came back seeing : so
will it be found by all who simply credit the com-
mands and })romises of Scripture, and act upon
JOHN IX. 1—12. '2GS
them. " Believe on the Lord Jesus Christ, and
thou shalt be saved." Wash away thy sins in the
blood of the cross, and the blessings of God's co-
venant are thine. The effect will be as clearly
seen, as in the case of this miracle. Comfort suc-
ceeds, where before was anxiety: peace exists,
where before was turbulence : the heart is set on
things above, Avhere before this world was predo-
minant. And the cause may be ex|)lained ; the
account is clearly given. He that on earth was
called Jesus invited me to trust in him, that I
might find rest unto mv soul : and I praved him
to grant me peace, and I enjoy it: I prayed him
to give me strength against my sins, and I possess
it. Such has been the experience of multitudes :
and such may be the experience of all.
The man who had received sight, was asked,
Whe7'e is hef We have a certain answer to that
question ; he is set down on the right hand of the
Majesty on high, where he ever liveth to make in-
tercession for us " Ask of him, and ye shall re-
ceive ; seek, and ye shall fintl ; knock, and it
shall be opened unto you."
26i JOHN IX. 13—34.
LECTURE XLIX.
INQUIRY OF THE PHARISEES INTO THE CASE
OF THE MAN WHO HAD RECEIVED HIS SIGHT.
John ix. 13—34.
13. TJteij bronrjlit to the Pharisees him that heforetitne
was blind.
14. And it was the sabbath day when Jesus made the
day, and opened his eyes.
1.5. Then again tJie Pharisees also asked him how he had
received his sight. He said unto them, He put clay upon
mine eyes, and I washed, and do see.
16. Therefore said some of the Pharisees, This man
is not of God, because he keepeth not the sabbath day.
Others said, How can a man that is a sinner do such
miracles ? And there was a division among them.
17. They say unto the blind man again, What say est
thou of Jtim, that he hath opened thine eyes t He said,
he is a pj-ophet.
Where prejudice and enmity exist, such as the
Pharisees indulged against Jesus, it is never at a
loss for argument. It perverts the most innocent
sentiments, or misrepresents the most laudable
actions. It shows exactly the opposite spirit to
tliat charity -which St. Paul describes as constitut-
ing the christian temper. " Charity hopeth all
things." Prejudice aggravates all things. "Clia-
JOHN IX. 13-34. 2()5
rity thinketh no evil." Prejudice allows no good.
" Charity rejoicetli not in iniquity, but rejoiceth
in the truth." Prejudice is careless as to truth,
and rejoiceth when the charge of iniquity can be
fastened on its object, whether through the fault of
human infirmity, or the report of calumny. There-
fore, said some of the Pharisees on this occasion,
TJiis man is not of God, because he keepeth not the
sabbath day. So they had often endeavoured to
turn aside the effect of those miracles which bore
witness of liim. It is the sabbath day on whicli
he has show^n this mercy : therefore he is not of
God. Their enmity did not allow them to per-
ceive, that the recovering of sight to the blind was
one of the clearest marks by which their expected
Messiah was to be known. " Their foolish heart
was darkened," so that " seeing they saw not, and
hearing they did not understand."
Had the objection been sincere, and founded
on a just sense of what was due to the day which
God had hallowed, there was a plain and simple
answer, which might have removed all doubt and
scruple. Hoiu can a man that is a sinner do such
miracles ? This was so manifest, as at once to con-
vince the man who had received the cure. When
he was asked, What saycst thou of hhu, that he
hath opened thine eyes ? he said. He is a prophet.
He is one M'hom God hath commissioned to in-
struct and comfort his pcoj)lc. The man could
not at })resent know that Jesus was more than a
prophet : but this he knew, and this was enough
266 JOHN IX. 13—34.
to satisfy him, that such power, such mercy, could
have no other source.
Here then was the condemnation of 'the Phari-
sees. If there was real cause to hesitate con-
cerning the divine commission of our Lord, they
had just excuse in rejecting him. But there was
no such pretext, and their sin remained upon them :
a wilful, presumptuous sin : they were " not of the
truth," and therefore he who told them the truth
was hateful to them.
And let all beware, how they permit the preju-
dices of habit or imperfect education, or the notions
which are current around them, to prevail against
the simple truth of the Gospel: to conceal from
their minds the condemning guilt of man, or the
atoning mercy of Christ.
18. But the Jetvs did not believe concerning him, that
he had been blind, and received his sight, until they called
the parents of him that had received his sight.
19. And they asked them, saying, Is this your son, who
ye say ivas born blind : how then doth he noiu see ?
20. His payments ansivered them and said, We knoiv that
this is our son, and that he was born blind :
21. But by what means he now seeth, lue hiow not; or
who hath opened his eyes, we know not : he is of age ; ask
him : he shall speak for himself
22. These woy^ls spake his parents, because they feared
the Jeivs : for the Jews had agreed already, that if any
man did confess that he was Christ, he should be put out of
the synagogue.
23. Therefore said his jxt rents, He is of age ; ask Itini.
24. Then again called they the man wlio was blind, and
JOHN IX. 1:3—34. 207
said unto him, Give God the praise : tue knmv tJiat tins
man is a sinner.
25. He answered and said, Whether he he a sinner or no,
I knoiu not : one thing I know, that, tuliereas I was blind,
now I see.
26. Then said they to him again, ^^llat did lie to thee ?
how opened he thine eyes ?
27. He answered them, I have told you already, and ye
did not hear : ivherefore would ye hear it again ? will ye
also be his disciples ?
28. Then they reviled him, and said, Thou art his dis-
ciple; but we are Moses disciples.
29. We knoiv that God spake unto Muses : as for this
felloiv, we know not from ivhence he is.
80. The man ansiuered and said unto them. Why herein
is a marvellous tiling, that ye know not from whence he is,
and yet he hath opened mine eyes.
81. Kow we knoiu that God hearetJi not sinners : but if
any man be a iuorship)per of God, and doeth his tvill, him he
heareth.
82. Since the world began ivas it not heard that any man
opened the eyes of one that was born blind.
83. If this man were not of God, he could do nothing.
84 They answered and said unto Jiim, Thou wast al-
together born in sins, and dost thou teach us ? And they
cast him out.
It was at no small risk, therefore, that any man
ventured to declare his belief in Jesus. J3ut this
person, though he had laboured under the disad-
vantages of blindness, had been endued by God
with qualities more valuable than that of which he
was deprived. The eyes of his understanding
were opened, though the eyes of his body had been
closed. He knew what the oracles of God de-
8
2{)8 JOHN IX. 13—34.
Glared, that God heareth not sinners. David had
not spoken in vain: — "If I regard iniquity in my
heart, the Lord will not hear me."^ lie knew
further what all the history of his country proved,
that " the eyes of God are over the righteous, and
his ears open to their prayers." Therefore he
perceived the evident truth, that if this man ivere
not of God, he could do nothing.
But he had justly observed already, it was vain
to speak this to men who would not hear. Where-
fore would ye hear it again f Will ye also be his
disciples f However clear the argument, or evident
the fact, they would not be his disciples. They
cannot answer to his plain reasoning ; but they can
revile and persecute. Thou wast altogether born in
gins — thy misfortune proves thee to have been ac-
cursed of God from thy birth — a7id dost thou teach
us f And they cast him out.
Those who love darkness rather than light, will
use the means which are in their hands to keep in
darkness all by whom they are surrounded. So
the Pharisees cast out, put out of the synagogue,
the man whose reasoning they could not resist
or gainsay. Had he not been taught of God, and
therefoi-e wiser than his teachers ; had there not
been the motions of a Spirit within him, which
enabled him to love the praise of God more than
the praise of man, he would not have dared to
op])ose their sentiments. This gave him a bold-
ness which nothing else could give, a liberty
which would not be restrained. vHe who, when
' Ts. Ixvi. 18.
JOHN IX. 35—41. •2«0
the morning rose, was a beggar asking alms, is now
raised above the governors of the land and the
leaders of the peoi:)le. He acts according to his
reason and his conscience, which neither Herod nor
Pihite dared to do ; he declares the honest convic-
tion of his soul that if this man were 7iot of God he
could do nothing. He is one of the many examples
of the foolish things of the world w^iich " God hath
chosen to confound the wise, and the weak things
of the world which God hath chosen to confound
the things which are mighty."- What "he hath
hid from the wise and prudent, he hath revealed
unto babes."
LECTURE L.
THE HAUGim AND SELF-RIGHTEOUS SPIRIT
OF THE PHARISEES CONDEMNED.
John ix. 85 — 41.
85. Jesus Iteard tluit theij liad cast Jtiin uiit ; and when
he had found him, he said unto him, Dost thou believe on
the Son of God f
3b'. He ansiuered and said, Who is he, Lord, that I
might believe on, him ?
~ 1 Cor. i. 27 ; Matt. xi. 2;"").
•270 JOHN IX. 35—41.
37. And Jesus said vnto him, Thou hast both seen him,
and it is he that talketh with thee.
38. And he said, Lord, I believe. And he worshipped
him.
Thus the man who had lost the favour of his
countrymen, received an ample recompense. Jesus
did not neglect or overlook him ; did not leave
him comfortless. He searched him out and found
him and revealed himself as the Son of God, of
whose power the man had already seen such un-
doubted evidence.
There were no reasons of prejudice or interest to
cloud this poor man's mind; no worldly mists to
interrupt the clearness of his view. At once he
exclaimed, Lord, I believe. And he worshipped
hi7n.
This o-ives an instance of the manner in which
our blessed Lord observes the circumstances of his
people. This man had risked everything, and
lost everything, by daring to " confess that he
was Christ." But he should lose nothing in the
end ; nay, he should have " manifold more in
this present time;" manifold more in the favour of
the Son of God, than he could have gained by the
praise of men.
Many sincere Christians have complained that
they walk in darkness, and have no light ; that to
them the comforts seem to be denied which others
have enjoyed. Is it not that, in the possession of ease
and outward prosperity, they have less needed the
special refreshments of the Spirit? Perhaps, in-
deed, they have rather needed to be humbled and
JOHN IX. :35— 41. 271
kept low. But we here learn how surely he whom
they believe, he wliom they worship, keeps his eye
upon them ; and should the season of their need
arrive, will find them, and manifest himself unto
them. He giveth not " as the world giveth," but
when the world giveth not. " When my father
and my mother forsake me, the Lord taketh me
up.
Very different, however, is the effect of the same
truth on different minds. Therefore Jesus said —
observing the case of this humble worshipper, and
of the obdurate Pharisees —
39. For judgment I am come into this ivoiid, that they
luhich see not might see ; ami that they ivhich see might be
made blind.
40. And some of the PJiarisees ivhich were with him
heard these words, and said unto him, are we blind also ?
41. Jesus said unto them, If ye were blind, ye should
have no sin : but noiv ye say. We see ; therefore your sin
remaineth.
The effects of all spiritual instruction are simihir.
It brings character to light: it shows what is in
the heart. And, as tlie apostle says, " The earth
which drinketh in the rain that cometh oft upon
it, and bringcth forth herbs meet for them by
whom it is dressed, receiveth blessing from God.
But that which beareth thorns and briers is re-
jected, and is nigh unto cursing." '
In this case, the warnings of Jesus showed the
obstinacy of those who heard them; his expostula-
1 ITel). vi. 7.
•272 JOHN IX. 35—41.
tions proved their contempt of God's word ; and
his instructions, their self-conceit and pride. Are
ice blind also f We who are " instruct-ed out of
the law, and make our boast of God,"- can we
have anything to learn?
Upon which they are told the awful truth, that
the unavoidable ignorance of many meets with more
favour in the sight of God, than the pride of others
who in their conceit are " rich, and increased with
goods, and have need of nothing." Now ye say.
We see ; therefore your sin remaineth.
Consider then, the spirit, the state of mind,
which is here condemned. It is seen in action,
when the Pharisee says thus within himself, " Lord,
I thank thee that I am not as other men are." It
is seen in the language of a previous discourse,
" This people who knoweth not the law are
cursed." It is seen in what had just been said to
the man whose eyes had been opened, " Thou
wast altogether born in sins and dost thou teach
us?" These men are confident, that they are
" o-uides to the blind, instructors of the foolish;"
and know not that they are " blind guides, ' who
think themselves to be something, when in fact
they " seeing see not, and hearing they do not un-
derstand."
There is a self-satisfaction and complacency
which is implied in the sentiment, we see — which
is directly opposed to the spirit that accompanies
salvation. That spirit is never satisfied : never
thinks that enough is known, or enough done. The
2 Rom. ii. 17, 18.
JOHN IX. 35—41. 273
children of this world are active as well as " wise
in their generation : " they are always seeking,
"Who Mill shew us any good?" Who will dis-
cover for us a now mode of pleasure, or open a
new path of gain ? And so the children of God
will be ever inquiring, how they can discover more
of his character or of his will. Tliey do not in-
deed ])ay implicit credence to every teacher. Jesus
did not demand this. He expressly says, " If I
had not done amongst them deeds such as never
man did, they had not had sin." It is one thing
to believe every teacher ; and another to refuse to
" try the sj)irits, whether they be of God." The
Jews refused to try the spirit in which Jesus came.
And multitudes, from a like disposition of mind,
set themselves against an argument or an expostu-
lation, because it may possible prove them to be
wrong. It was the true prophet Avhom Ahab refused
to hear ; ^ and there is something of his disposition
in many who reject a book, or turn away from an
argument, because it " does not prophesy good
concerning them." Whereas the rule is to " prove
all things, and hold fast that which is good." It
is no proof that Ave are wrong, that others think us
so: but neither is it any proof of being right that
we believe ourselves right. " With me," says St.
Paul, "it is a very small thing to be judged of
man, or of man's judgment : yea, I judge not mine
own self. For I know nothing by myself, (I am
conscious of nothing deserving blame,) yet am I
^ Sec I Kiiif^s xxii. 8.
274 JOHN IX. 35—41.
not hereby justified : but he that judgeth me is the
Lord." 4
Therefore "let every man be swift to hear
slow to speak ;"^ slow to speak in his own fa-
vour, as if truth could only dwell with himself:
and slower still to speak in condemnation of
others ; but let him be swift to hear, for he has
much to learn, and it may be much to un-
learn. Such is the child-like spirit, with which
the kingdom of heaven must be received : the
spirit which Eli displayed, when he, the aged
priest, the judge of Israel, required the in-
fant Samuel to hide nothing from him of all the
things which the Lord had said unto him.^ " What
is the thing that the Lord hath said unto thee ? I
pray thee, hide [it not from me." Whoever has a
due sense (a due sense, indeed, no one has — but who-
ever has an enlightened sense) of the value of the soul,
will feel that when so much is at stake nothing must
be slighted or neglected, which can relate to its wel-
fare. The eyes of many have been opened to danger
which they had long despised, even on this side the
grave. It is melancholy to reflect, that at the day
of judgment, the eyes of many more may be opened,
which had been wilfully closed here : the eyes of
those who had said, loe see : — therefore their sin re-
maineth.
* I Cor. iv. 3, 4. '" James i. 19. « 1 Sam. iii. 17.
I
JOHN X. 1 — 10. 275
LECTURE LI.
JESUS DESCRIBES HIMSELF AS THE DOOR OF
THE SHEEPFOLD.
John x. 1 — 10.
1. Verily, verily, I say uu/o yuu, He thai entereth not
by the door into the sheepfold, hut climheth up some other
way, the same is a thief and a, robber.
2. But he that entereth in by the door is the shepherd
of the sheep.
3. To him the porter openeth ; and the sheep hear his
voice : and he calleth his own sheep by name, and leadeth
them out.
4. And when he putteth forth his own sheep, he goeth
before them, and the sheep follow him : for they know his
voice.
5. A?id a stranyer will they not follow, but will Jlec
from him : for they know not the voice of stranyers.
The last cliajDter described the manner in which
the Pharisees treated the blind man, when they
cast liim out of the synag'ogue because he took tlie
part of Jesus, who had given him sight. Yet the
Pharisees were leaders of the ])eople, — their in-
structors : they professed to guide and feed the
sheep: whom tliey would they admitted, and
whom they would they excluded from the fold.
This may have led to the parable which we are
T 2
270 JOHN X. 1—10.
now to consider. The Lord speaks of the people
as of sheep tliat are folded. And he spejaks of the
fold, as having- a door of entrance. And he de-
scribes himself as that door, through which who-
ever has a real claim to lead or guide the sheep
must enter in. He that entereth not hy the door
into the sheepfold, but climbeth up some other way,
the same is a thief and a robber. But he that en-
tereth in by the door is the shepherd of the sheep.
John the Baptist, for instance, had entered by
the appointed door. He had directed the people
to Jesus, as possessed of power which he had not,
as entitled to honour which for himself he could not
claim, as the predicted " Lamb of God, who
should take away the sin of the world." The
Pharisees, on the contrary, used all their authority
to disparage Jesus. They refused his testimony,
denied his miracles, contradicted his doctrine, and
agreed that if any should confess that he was the
Christ, he should be put out of the synagogue.
Hence he lays down a rule by which the shep-
herd of the sheep may be at all times known. He
that entereth in by the door is the shepherd of the
sheep : he that, like St. Paul, " desires to know
nothino- amonof them save Jesus Christ, and him
crucified, " as the only " name under heaven given
among men, whereby we may be saved." This is
to enter in by the door. And to such the porter
opencth. Their way is prepared by the Spirit of
God, who disposes many hearts to listen to their
teaching : the sheep hear the voicd of such a shep-
herd, and are led by him : he yoeth before them in
JOHN X. 1— 10. -277
the way that they should choose, and they follow
him : — they are followers of him, as he is of Christ :
they know his voice, for it is that to wliich they are
accustomed : but they know not the voice of sti^an-
gers, who use another tone, or speak a different
lano-uao^e.
Such is the agreeable contemplation presented
to us by the parable. It is an interesting sight to
observe a flock of sheep going quietly on their
way : not driven by violence, or harassed ]jy
noise ; but slowly moving onwards, with their
shepherd before them, carrying i)erhaps a lamb
in his bosom, or gently leading those that are
with young. From time to time they linger
awhile, and graze by the wayside : but still he is
leading them forward, and they are making pro-
gress towards the spot where he intends them to
remain. And this sight, pleasing in itself, be-
comes still more so when it is compared with the
minister of the gospel, to whom is committed the
charge of Christ's sheep in this sinful world. He
calleth his own sheep by name, and leadcth them out.
Are any missing ? any needing his peculiar care?
He answers the prophet's description, and " seeks
that Avhich was lost, and brings again that
which was driven away, and binds up that Mdiich
was broken, and strengthens that which was
sick." ' And ichcn he puttetJt forth his own
sheep, he yoeth before them. He directs and leads,
but docs not drive them : he goes before them in
whatsoever things are true, and honest, and just,
' Ezek. xxxiv. l(i.
278 JOHN X. 1—10.
and pure, and lovely, and of good report : " by
pureness, by knowledge, by long-suffering, by kind-
ness, by the Holy Ghost, by love unfeigned, by
the word of truth, by the power of God."^ And
thus he conducts them "through the wilderness
like a flock," proceeding onwards to a safe retreat*
to a never-failing pasture, to an undisturbed fold »
into which " the chief shepherd " is already en-
tered, and is watching to preserve his sheep, now
scattered in this world of trial, and waiting to re-
ceive them into a world of safety and of joy. There
they shall " neither hunger nor thirst, neither shall
the heat nor the sun smite them." ^ For through
all eternity " the Lamb which is in the midst of
the throne shall feed them, and shall lead them unto
living fountains of waters:"" and the shepherd and
the sheep shall rejoice together,
6. This imrahle spake Jesus unto them : but they un-
derstood not ivhat things they ivere which Ice spake unto
them.
. 7. Then said Jesus unto them again, Verily, verily, I
say unto you, I am the door of the sheep.
8. All that ever came before me are thieves and robbers :
but the sheep did not hear them.
9. / am the door : by me if any man enter in, he shall
be saved, and shall go in and out, and find pasture.
10. Tlte thief Cometh not, but for to steal, and to kill,
and to destroy : lam come that they might have life, and
that they might have it more ahundantly.
Here our Lord represents himself still more
^ 2 Cor. vi. 6. '^ Is.*xlix. 10.
* Rev. vii. l(i.
JOHN. X. 1 — 10. 279
clearly as the door of the sheep : the only entrance
by whicli either the sheep or the shepherds can
enter into the heavenly fold. All who were used
to claim authority, and exercise it over the people,
were thieves and 7'ohbers : came for their own be-
nefit, not for the sheep's sake : came to steal, and
to kill, and to destroy : to counteract, not to serve
the great purposes of divine mercy, which desired
that iliey might have life. These, if they could,
would prevent this : tliey neither enter in them-
selves, nor suffer others to enter in. To such the
true flock will not listen ; they have none of the
qualities which entitle them to be heard.
But Christ is the door, both to the shepherds
and to the sheep. By him both " have access by
one Spirit unto the Father." By him if any man
enter in, he shall go in and out, and find pasture.
He shall have freedom and comfort: freedom of
soul, and grace to supply every need. And such
is the liberty wherewith Christ makes men free,
and such the abundant blessings which they enjoy,
whilst they continue within his fold. Whether
they are the shepherds, to whom the charge of the
flock is entrusted, or whether they are the flock
under their earthly shepherd's care, they go in and
out, and find pasture : they are in a state of safety,
delivered from spiritual want and harm. The
Lord " the great Shepherd of the sheep," has them
under his charge ; they shall not be destitute.
" He maketh them to lie down in green pastures ;
he leadeth them beside the still waters. He re-
280 JOHN X. 11—18.
storetli their soul : he leadeth them in the paths
of righteousness for his name's sake. Surely good-
ness and mercy shall follow them all the days of
their life ; and they shall dwell in the house of the
Lord for ever." 3
LECTURE LII.
CHRIST DESCRIBES HIMSELF AS THE GOOD
SHEPHERD.
John x. II — 18.
11. / am the good shepherd : the good shepherd giveth
his life for the sheep.
12. But he that is an hireling, and not the shepherd^
whose own the sheep are not, seeth the wolf coming, and
leaveth the sheep, andjleeth : and the wolf calcheth them,
and scattereth the sheep.
13. Tlie hireling Jieeth, because he is an hireling, and
caretJi not for the sheep.
14. I am the good shepherd, and know my sheep, and
am knoicn of mine.
15. As the Father knoweth me, even so know I the Fa-
ther : and I lag down my life for the sheep.
16. And other sheep I hare, which are not of this fold :
them also must I bring, and they shall hear my voice : and
there shall be one fold, and one shepherd.
17. TJierefore doth my Father love me, because I lay
down my life, that I might take it again.
18. No man taketh it from me, but I lay it doun of
myself I have potcer to lay it down,''and I have power
3 Ts. xxiii. 2, .3, 6.
5
JOHN X. 11-18. 281
to take it again. This co)nman<liuent hare I received of
my Father.
Ill his former words, our Lord has described him-
self as the door of the sheejifokl : the door bj which
the shepherds must find admission to the flock, the
entrance by whicli both shepherds and their flocks
must seek access to the Fatlier.
Tliis leads liim to another comparison. He is
not only the door of the fold, but he is also the
guardian of those witliin the fold : he fulfils the
prophetic promise; he "feeds his flock like a
shepherd." Others indeed pretended to be shep-
herds : there was no want of those who took upon
themselves to lead and superintend the people.
But they were shepherds, as Isaiah had said, " that
could not understand : they all look to their own
way, every one for his gain, from his quarter." ^
They were those of whom God had said, " Woe to
the shepherds of Israel that do feed themselves !
Should not the shepherds feed the flocks ?"" He
was the good shepherd. And there was a proof of
it. He would gwe Ids life for the sheep. Not as
the hireling luhose own the sheep are not, and who
would neither risk anything for their safety, nor
sacrifice anything for their good : who sceth the
wolf coming, and leaveth the sheep, and feelh. Very
different was the case of him who jjurchased the
flock with his own blood : and who could say, / lay
down my life for the sheep: I know my sheep, and
am known of mine.
' Is. Ivi. li. ' Ezek. xxxiv. 2.
•282 JOHN X. 11—18.
These two sentences well deserve remark: /
knoiu my sheep ; and am known of mine.
When we look out into the world in a moral
view, it appears a scene of confusion. And it is a
comfort to those who have hearkened to the words
of God speaking to them in the gospel, that they
have this assurance ; " the Lord knoweth them that
are his." Perhaps they are little known by men,
and still less understood : but whether they are
approved and admired, or misrepresented and
scorned ; whether they are justly valued, or un-
justly despised ; they are at least seen and known
according to their true character, by him whom they
love and serve. Some may overlook them, for
the disciple of Christ does not push himself for-
ward ; some may condemn them, for many think
that they are following a shadow ; some may think
them hypocrites, for much that is undeserved is
often laid to their charge ; but however this be, their
heavenly Shepherd sees and distinguishes them,
and judges them according to what they are, and
not according to what they are not. / knoiu my
sheep, he has said. This proves the aptness of
the comparison, Avhicli likens him to a shepherd,
and his followers to a flock. For a stranger and
common observer, looking towards a flock of sheep,
would confound one with another, and think it
impossible to discern between them ; while their
shepherd, from the close attention and diligent
care with which he has been long used to mark and
study tliem, can tell them all ; and knows them
JOHN X. 11—18. 283
by signs which another could neither perceive nor
understand.
2. But this is not all tliat we are told. We are
further assured, that as the shepherd knows the
sheep, so the sheep their shepherd. I know my
sheep, and am known of mine. They do not in-
deed know him by the hearing of the ear, or by
the seeing of the eye. He is far above out of their
sight, and his disciples to whom he was at this
time speaking, knew him in a May in which we can-
not know him now. But this does not hinder our
knowing him in a true and proper sense ; that is,
our trusting him, loving him, and serving him.
The case is like that of a father, who may be in a
foreign country ; but who maintains, and educates,
and exhorts, and advises a child that remains at
home. The child knows that father, though with-
out seeing him. He knows what he is to the
father, and what the father is to him, and what he
does for him. In the same manner do the sheep
of Christ know their shepherd. They " have not
seen, and yet have believed." As St. Peter says,
" Whom, not having seen, ye love ; in whom,
though now ye see him not, yet believing, ye
rejoice with joy unspeakable and full of glory." "'
He has left his invitation, " Come unto me, all ye
that labour, and are heavy laden." They have
heard this call, as if addressed to themselves : and
they have attended to it, and have come to him
by faith and prayer, and have desired to escape
from a dangerous world, and to place them-
' 1 Peter i. 8.
284 JOHN X. 11—18.
selves within his fold. Thus they have joined them-
selves to his Hock, sought shelter under his care,
and know in whom they are trusting. When,
therefore, Jesus has left this truth written, / am
knoion of mine, he means that he is known by
those who believe in him, not in a visionary or en-
thusiastic manner, not by dreams or fancies ; but
in that sober intelligent way in which a parent is
known by his children, or a master by his servant,
or a commander by his soldiers. They know him
as the child knows that he looks to his parent for
support ; as a servant knows that he looks to his
master for direction ; as the soldier looks up to his
commander for encouragement and example. In
this way the Christian depends on Christ, in his
passage through the world : takes him as his pattern,
obeys him as his lord, reverences him as the author
of his spiritual being, and loves him as the giver of
eternal life.
Let all ask themselves, whether the Lord Jesus is
thus known to them ? If they belong to the true
flock, they must have this acquaintance with their
Shepherd.
And great indeed is the comfort springing from
these words. The world in which we live has
been reduced by sin to a state, which makes it
no longer a pasture in which God's people may
enjoy themselves, but a wilderness in which they
are too likely to go astray. But in this wilderness
there is still a fold, and those within it shall
dwell safely ; and in this fold a -flock is gathered
together; — of all ages, some young, and some
JOHN X. 19—30. 285
old ; and of all ranks, some liigb, and many low: and
over this flock a shepherd watches, and knows every
one, whether young or old, rich or poor,— knows
every one that is his own. And he too, in his
turn, is known by them : they are conscious that
they are not alone ; their shepherd careth for them ;
and under his guidance they " shall never perish;"
for he came that " they might have life, and have it
more abundantly."
LECTURE LTII.
JESUS DESCRIBES HIS FLOCK, AS HEARING HIS
VOICE AND FOLLOWING HIM.
John x. 19—30.
10. There was a dirision there/ore again among the
Jews for these sayings,
20. And many of them said. He hath a devil, and is
mad : uhy hear ye him '?
21. Others said. These are not the icords of him thai
hath a devil. Can a devil open the eyes of the blind ?
Thus is " wisdom justified of her children."
The words which were spoken " as never man
spake," the deeds which no man could do " ex-
286 JOHN X. 19—30.
cept God were with him," — were sufficient ]iroofs
in what authority Jesus came. Those received them
as such, whose hearts were " prepared for the
Lord." Those were convinced by them, whose
hearts were not hardened through sin, or occupied
with the interests of this present world : for they
said, These are not the luorcls of him that hath a
devil. Can a devil open the eyes of the blind f
22. And it was at Jerusalem the feast of the dedica-
tion, and it was icinter.
23. And Jesus walked in the temple in Soloinoti's
p) Orel I.
24. TJien came the Jews round about him, and said'
unto him, How long dost thou make us to doubt ? If thou
be the Christ, tell us plainly.
25. Jesus answered them, I told you, and ye believed
not : the works that I do in my Father's name, they bear
witness of me.
26. But ye believe not, because ye are not of my sheep,
as I said unto you.
27. My sheep hear my voice, and I knoiv them, and
they follow me.
28. And I give unto them eternal life ; and they shall
never perish, neither shall any man pluck them out of my
hand.
29. My Father, which gave them me, is greater than
all ; and no man is able to pluck them out of my Father's
hand.
30. / and my Father are one. ^
Here, again, Jesus compares those who believe
in hira to a flock, " the people of his pasture,
and the sheep of his hand/' He speaks of them
1 One essence. The original is in the neuter gender.
JOHN X. 19—30. 287
as being given him of his Father, to be redeemed
by his blood, sanctified by his grace, and reserved
for an eternal inheritance : defended by his own
power, and his Father's power, from the tempta-
tions of the world and the malice of Satan. /
give unto them eternal life ; and they shall riever
perish, neither shall any man (any one) pluck them
out of my hand.
Thus close is the connexion between the Re-
deemer and the redeemed. But the same scripture
whicli declares their privileges, describes also their
character by marks which cannot be mistaken. My
sheep hear my voice ; and I know them, and they fol-
low me.
The first sign, then, by which the Lord knows
his flock, is, that they hear his voice. They hear
his voice, saying unto them, " Rejjent ye ; for the
kingdom of heaven is at hand." " Labour not
for the meat that perisheth, Init for that which en-
dureth imto everlasting life." " Take my yoke
upon you and learn of me, and ye shall find rest
unto your souls." This is the first voice they hear,
calling them to renounce a perishing world, and to
shun the deceitfulness of sin, and to seek an eternal
inheritance. But it is not once only that they hear
his summons. Sheep that are well attended, are
constantly obedient to their shepherd's voice ; and
the sheep of Christ are always anxious to hear and
receive his word. There they find comfort and
instruction : they read it, they pray over it, they
meditate upon it, they prize it above all things :
saying, " Speak, Lord, for thy servant heareth."
10
288 JOHN X. 19-30.
" Open thou mine eyes, that T may behold wondrous
things out of thy law : " may be guarded by its
warnings, led by its directions, and supported by its
promises. Whatever conveys to them the mind and
will of their good Shepherd, they humbly and wil-
lingly receive.
Thus they hear the Redeemer's voice : and I
should add, they hear no other. The flock of
Christ " will not follow a stranger, but flee from
him, for they know not the voice of strangers."
One may come, and beckon them out of the safe
pasture, out of the straight-forward road of the
Bible. Some may allure them with the pleasures
of sin, others may promise them the treasures of
this world : or some may pretend that there are
other ways of reaching heaven, besides that which
Christ has taught; that there is no need of be-
coming " a peculiar people," purified by the Holy
Spirit, and " redeemed from all iniquity." Some
there have been, and always Avill be, to say such
things ; but this is the voice of strangers : the true
flock will not listen to it, but will answer at once.
This is not the voice which I have been accus-
tomed to hear : I know it not, neither will I follow
it, for it will lead me to destruction.
Observe now the second mark by which, as we
are here told, the Shepherd distinguishes his sheep.
— They follow him. The Scripture sets before them
the path which their Saviour trod : and their endea-
vour is, to follow his steps. In this country, indeed,
the sheep do not commonly follow after the shep-
JOHN X. 19— ;30. 289
herd, but go before him. But in many countries
the shepherd still leads the way, and the flock
follow him into that pasture where he intends them
to feed. According to this practice, our Lord says,
7ny sheep follow me. And follow him they must,
if they would be known as his, here or here-
after.
They must follow him in holiness. His lan-
guage is, " Be ye holy, for I am holy." " With-
out holiness no man shall see the Lord." They
must follow him also in love. By this, he says,
" shall all men know that ye are my disciples,
that ye have love one towards another." " The
end of the commandment is charity, out of a pure
heart and a good conscience, and faith unfeigned."
They must follow him too in self-denial. He
has expressly said, " If any man will come after
me, let him deny himself, and take up his cross,
and follow me." They must follow him in meek-
ness, in HUMILITY. " This mind must be in
them, which was also in Christ Jesus."
Thus in a quiet and lowly spirit, in a spirit
which pleases not itself, in charity of heart and
practice, in a pure and blameless life, must the
sheep of Christ tread in their Shepherd's path, as
they walk towards their Shepherd's heavenly fold.
And those who are walking thus, are the flock
of whom Jesus spoke, when he said. They shall
never yerish, neithc?' shall any man pluck them oat of
my hand. He says it not of those, altliough they
may be called by his name, who range the world
u
290 JOHN X. 31—42.
at pleasure, doing what they list, and going where
their evil inclinations lead them : but he says it
of those who place themselves under his care, are
directed by his guidance, and governed by his
rules. These have a protection which nothing can
overcome : they have a power around them and
within them, which, notwithstanding many con-
flicts and many trials, will finally prevail. He
whose call they have heard, whose voice they have
followed, shall give unto them eternal life. " For
it is not the will of his Father which is in heaven,"
that one of the flock of Christ shall ever perish.
LECTURE LIV.
THE WORKS DONE BY CHRIST PROVED HIM TO
BE ONE WITH HIS FATHER.
John x. 81 — 42.
In the discourse which Ave last considered, the
Lord had declared the safety of his sheep, by rea-
son of the care which protected them. My Fa-
ther, which gave them me, is greater than all ; and
no man is able to pluck them out of my Father s
hand. I and my Father are one.
6
JOHN X. 31—4-2. 291
This might be interpreted in two ways. He
might mean that they are one in will, one in senti-
ment, one in interest. For in that sense he speaks
of his people even on earth as one Mith God :
when he prays for them, that they all may be
one, " as thou, Father, art in me, and I in
thee, that they also may be one in us." " I in
them, and thou in me, that they may be made per-
fect in one.'' *
Thus high are those exalted by the word of
truth, whose faith has brought them within the fold
of Christ.
Our Lord, however, Avhen he declares that he
and his Father are one, has a further and a higher
sense than this, that they are one in counsel and
in purposes. He means also, that they are one
in nature and essence ; so that each might be
termed with equal truth, " the mighty God, the
everlasting Father." - He means to explain
the name by Avliich he was called, the name
" Immanuel, God with us." ^ He means to in-
terpret the prophetic psalm, " Thy throne,
God, is for ever and ever." * He means to inter-
pret the call which was given to *' the cities of
Judah, Behold your God.''^ He thus led the way
to his apostles, who taught afterwards, that he was
"God over all, blessed for ever:" that "God
was manifest in the flesh:" that he is "the true
God, and eternal life."*'
' John xvii. 11—23. ~ Is. ix. G. s Is. vii. 14.
* Ps. xlv. G ; compare Ileb. i. 8. ^' Is. xl. 9.
« Rom. ix. 5 ; Phil. ii. 6 ; 1 Tim. iii. 16 ; 1 John v. 20.
u2
292 JOHN X. 31-42.
This important mystery, and this consoling
truth, Ave can only receive as it is revealed to us.
Till we can discover the nature of God, we shall
not be able to discover the way in which the Fa-
ther is God, the Son is God, and the Holy Ghost is
God.' St. Paul has reckoned it anions: the things
which shall hereafter constitute the blessedness of
the " saints in light," that they shall no longer
" know in i)art, but know even as they are
known." ^
But is it certain that we do not mistake the
sense in which Chrsst intended to declare that he
and his Father are one ? That we do not mistake,
is made certain by the answer of the Jews to whom
he spoke, and by the effect which his words pro-
duced upon their minds.
81. Then the Jeivs took up stones again to stone him.
82. Jesus anstuered them, Many good woi^ks have I
shelved you from my Father : for which of those tuorks do
ye stone me ?
83. The Jeius answered him, saying, For a good work
lue stone thee not ; but for blasphemy ; and because that
thou, being a man, makest thyself God.
34. Jesus answered them. Is it not written in your law,
I said, Ye are gods ?
85. If he called them gods, unto whom the word of God
came, and the Scripture cannot be broken :
86. Say ye of him, whom the Father hath sanctified and
sent into the world. Thou blasphemest ; because I said, I
am, the Son of God ?
*
"' Athanasian Creed. ^ 1 Cor. xiii. 9.
JOHN X. 31—42. 293
Here, as in many places, the Jews are answered
by an argument which might silence themselves.
Their scripture, (that scripture which came by in-
spiration of God, and cannot be broken, cannot
err :) their scripture called the rulers of the people
gods : for it commands, " Thou shalt not revile the
gods, nor curse the ruler of thy people " ^ And
another passage says, "Ye are gods, and all of
you are children of the Most High." ' If those,
then, are called by this lofty term, whom even on
earth God has raised to honour, Sa?/ ye of him
whom the Father hath sanctified and sent into the
world. Thou blasphemest^ because I said, I am the
Son of Godf may not he be well deserving of
that title who doeth the works of God, and shows
by those works that he is one with the Father?
The word god is used in Scripture to distinguish
rulers and magistrates, as " God's ministers,"
" powers ordained of God." So that were he
even a prophet and no more ; were he but another
Moses, or another Elijah, whom God had sanctified
and sent into the ivorld ; — he might without blas-
phemy be styled the Son of God. Let them con-
sider this ; let this show them, that he could not
justly be accused of blasphemy.
9 Exod. xxii. 28.
1 Ps. Ixxxii. •' God standeth in the congregation of the
mighty : he judgetli among the gods. How long will ye judge
unjustly, and accept the persons of the wicked ? I have said.
Ye are gods, and all of yon are cliildren of the Most High. But
ye shall die like men, and fall like one of the princes."
•JUi JOHN X. 31—42.
And then let them go on, and consider more.
He showed them sufficient proofs, that he was what
he claimed to be : works which might make them
say, " When Christ cometh, will he do greater
things than these ? works wnicli might lead them
to be convinced, " Truly this is the Son of God."
What more could be alleged, than he did allege ?
He gave all the evidence which could be required,
he gave the only proof which is possible, when he
said,
37. If I do not the works of my Father, believe me not
38. But if I do, though ye believe not me, believe the
works ; that ye may know, and believe, that the Father is
in me, and I in him.
In this way, at many former times, God had
declared the divine commission of his servants.
Thus Moses had shown that he acted in the name
of God : thus Elijah, and Elisha his successor,
had been sanctioned; and now God, who "had
iu times past spoken unto their fathers by the pro-
phets," thus proved that he "spoke unto them by
his Son." But their hearts were hardened, and
their eyes closed against truth.
39. Therefore they sought again to take him : bat he
escaped out of their hand,
40. And went away again beyond Jordan into the place
where John at first baptized ; and there he abode.
41. And many resorted unto him and said, John did no
m,iracle ; but all things tliat John spake of this man were
true.
42. And many believed on him there.
JOHN X. 31—42. 295
The belief of some, and the unbelief of others,
are alike an example to us now. Both parties saw
the same works, both heard the same words. But
some believed, and others believed not. Where
was the difference ? In their minds, in their
hearts. How could they believe, who "loved the
praise of men more than the praise of God?"
How could they believe, m ho " loved darkness ra-
ther than light, because their deeds were evil ? "
And how can any believe, to any good effect,
while a love of the world, and the things that are
in the world, perverts their reason, and blinds their
moral sight ? It is because men are not really will-
ing to do the will of God, that they do not so
acknowledge the truth of his word, as to make it the
rule of their thoughts and practice.
Yet, O Lord, " to whom shall we go ? " Be-
lieving or unbelieving, death will find us, and
we shall enter upon an everlasting existence.
Open thou our hearts, now while it is time, that
we may see the wonders of thy law, and lay hold
on eternal life, as thy unspeakable gift, through
Jesus Christ.
296 JOHN XL 1—6.
LECTURE LV.
THE SICKNESS OF LAZARUS, BROTHER OF
MARTHA AND MARY.
John xi. 1 — 6.
1. Now a certain man was sick, named Lazarus, of
Bethany, the town of Mary and her sister Martha.
2. (It was that Mary which anointed the Lord with oint-
ment, and wiped his feet with her hair, luhose brother La-
zarus was sick.)
3. Therefore his sisters sent unto him, saying. Lord, he-
hold, he whom thou lovest is sick.
4. When Jesus heard that, he said. This sickness is not
unto death, hut for the glory of God, that the Son of God
might he glorified thereby.
5. Now, Jesus loved 3Iartha, and her sister, and Xa-
zarus.
6. When he had heard, therefore, that he was sick, he
abode two days still in the same place luhere he was.
This chapter introduces us to the character and
domestic interests of a family which deserves our
close attention. It is distinguished by this pecu-
liar honour, that Jesus loved Martha, and Iter sister,
and Lazarus. Surely those must be regarded as truly
blessed, M^ho obtained the love of the Son of God, the
Saviour of the world ! Whatever may be thought
of such a distinction now, the time will arrive when
no other will be prized. When "this world pass-
JOHN XI. 1-6. '297
eth away, and the lust thereof," blessed are they
of whom it may be said, He who is " coming in
clouds and great glory," he who is seated " on
the throne of his glory," is he who loveth them.
If we are sensible of this, we shall examine into
what we know of the character of this family, and
consider how far it is open to our imitation.
The blessedness which they were enjoying, as
distinguished by the love of Jesus, had its com-
mencement in their faith.
They perceived the character in which he came,
and acknowledged the object of his coming. One
of the sisters says to him, in a discourse which soon
follows, " Lord, I believe that thou art the Christ,
the Son of God, which should come into the
world."
Now there were but few to whom grace to per-
ceive this was given, during the sojourn of Jesus
on earth in his state of humiliation. Some said,
"He deceiveth the people;" others said, "Shall
Christ come out of Galilee ? " And the nmltitude,
we may suppose, pursued their usual concerns,
and paid little heed to the subject. These, how-
ever, saw the truth. And what was still more
important, they acted on it. For this too was not
the case with all. We are told that "many be-
lieved on him, but because of the Pharisees they
did not confess him, lest they should be put out of
the synagogue." ^ Not so the family of Lazarus.
They confessed him openly, and received him will-
' John xii. 42.
298 JOHN XI. 1—6.
ingly. When the purposes of his ministry car-
ried him to their neighbourhood, theirs was the
house to which he used to resort with his disci-
ples." And the opportunity of instruction which
they thus enjoyed, was neither lost nor thrown
away. Martha, indeed, on one recorded occasion,
" was cumbered about much serving ;" was too
busily occupied in the duties of hospitality to profit
by her divine visitor. But " Mary sat at his feet,
and heard his word." And the blessings which
she was conscious of, the debt which she owed to
Him who had taught her to "choose that good
part " which should be hers for ever, this debt
she was eager to repay by all the means she had :
by zealous fervent love. It icas that Mary which
anointed the Lord with ointment, and wiped his feet
with her hair.
Now the Lord Jesus is no respecter of persons.
That which attracts his love, is the character. And
wherever there is a character like that of Mary, and
Martha her sister, and Lazarus, there also will his
love be still bestowed. Ask yourselves, then.
What think ye of Jesus ? Do ye recognize him
as Martha did, to be " the Christ, the Son of God,
who should come into the world ? "
Concerning this, however, we have no hesita-
tion. But is this belief any more than an inward
conviction ; a conviction not manifested by our
life, not evidenced by our practice, not tending
to make us "a peculiar people, redeemed from
all iniquity, and zealous of good woiks ? " Do
' Luke xii. 38 ; John xii. 1 .
JOHN XL 1—6. 299
we prize the Lord's words, and make sacrifice,
as Mary did, to hear and study them? She
risked the appearance of neglecting her guests ;
she encountered the rebuke of a sister who was
dear to her, that she might listen to the words of
eternal life. Do we act likewise ? Are we also
ready to spend what is precious to us in doing
honour to our Saviour? This Mary did. She
" took a pound of ointment of spikenard, very
costly, and anointed the feet of Jesus, and wiped
his feet with her hair." ^ " This ointment miglit
have been sold for much ;" but she valued him
more than all. And it is useful to inquire of our-
selves, what we are willing to part with for Christ's
sake : that is, to relieve his people, to promote his
religion, to make his salvation more widely known,
can we consent to expend what might otherwise in-
crease our comforts, or gratify vanity, or minister to
luxury.
By such sentiments and such practice we may
be enabled to secure the love of Christ, as Mary
and Martha did. He comes to such, and makes
his abode with them. " Whosoever hears the
word of God and keeps it, the same is his brother,
and sister, and mother."
And now observe the blessedness of this. All
these faithful disciples, as in their ordinary life
they have a certain guide to direct tliem, so in
their calamities and difficulties they have a re-
source to which they confidently turn. Lazarus
^ John xii. 3.
300 JOHN XL 1-0.
was seized with illness. Therefore his sisters sent
unto Jesus saying^ Lord, he lohom thou lovest is
sick. It was a comfort to them, that they had one
to whom they might communicate their distress.
But that might be done to a fellow-creature. He
was more. He was one who could not only com-
fort, but relieve and save. Neither was it ne-
cessary to tell the want, in order that it might
be known. Though our heavenly Father expects
us to disclose our requests in prayer and supplica-
tion, he knows what we have need of before we ask
him. So Jesus knew the state of Lazarus. The
fact and the event were already present to his
mind. No sooner was the messao-e brought to
him, than he said, This sickness is not unto death,
but for the glory of God, that the Son of God might
be glorified thereby. Not a circumstance happens
to one of his flock, but he sees the whole ; its be-
ginning and its end ; its present and its future
consequences. If only that can be truly said,
which was said here, he whom thou lovest ; — if he
who is in trouble, in pain, in peril, is one whom
Jesus loves : — then we may be sure that the rest
follows ; this sorrow is not unto death ; but for the
glory of God, that the Son of God might be gloinfed
thereby.
Still there is an appointed time, and that may not
be yet. When Jesus had heard therefore that he
was sick, he abode two days .still in the same house
where he was. This is a very instructive fact ; and
shows how unpromising an aspect things may bear
which are intended to have a joyful termination.
JOHN XI. 1-6. 301
There are reasons, doubtless, why God for a while
withholds his aid : reasons why he permits sorrow
to be long felt, and pain to be long- endured ; rea-
sons why the mind which is devoted to him, is
allowed to remain under a cloud : reasons why he
suffers temptations to continue urgent, and dis-
quiet the soul. These reasons we can sometimes
perceive, and be comforted by them : but often
they are concealed from us : as in the present
case it was impossible to understand, why Jesus
should remain two days in the place where he was,
after the intelligence had reached him that La-
zarus, whom he loved, was on the bed of death.
So that the sister, in her anguish, exclaimed, on
his arrival, " Lord, if thou hadst been here, my
brother had not died." David had much experi-
ence of this, and has left us the result: say-
ing, " I will say unto God my rock, Why hast
thou forgotten me? Why go I mourning because
of the oppression of the enemy? My tears have
been my meat day and night, while they continu-
ally say unto me, Where is thy God ? Yet the
Lord will command his loving-kindness in the day-
time, and in the night his song shall be with me,
and my prayer unto the God of my life. AVhy art
thou cast down, O my soul, and why art thou dis-
quieted within me ? Hope thou in God ; for I
shall yet praise him, who is the health of my
countenance, and my God." '
^ Ps. xlii.
302 JOHN XI. 7—16.
LECTURE LVL
JESUS RESOLVES ON GOING TO THE HOUSE OF
LAZARUS.
John xi. 7 — 16.
7. Then after that saith he to his disciples, Let us go
into Judea again.
8. His disciples say unto him, Master, the Jews of late
sought to stone thee ; and goest thou thither again ?
9. Jesus ansivered. Are there not twelve hours in the
day? If any man ivalk in the day, he stumbleth not, he-
cause he seeth the light of this ivo7'ld.
10. But if a man walk in the night, he stumbleth, because
thefe is no light in him.
The disciples are here answered in a kind of
parable. They remonstrated, as it was natural
they should, at what appeared to them his rash-
ness in returning- to that district, where the Jews
not two months before had sought his life ; and
they understood not yet, that no man could take
that life from him, till he should be pleased to
lay it down of himself. But he reminded them of
a higher consideration than that of personal safety —
the consideration of duty. Are there not ticelve
Jiours in the day ? Is there not a certain time al-
JOHN XI. 7 — 10. 303
lotted to man on earth, and in that tune, a certain
duty to be performed ? If any man icalk in the
day, he sUmihleth 7iot, because he seeih the light of
this world. Whoever is found in the way of
duty, is safe, and need fear no enemy, no opposi-
tion. He has a light to guide him, by which all
mankind ought to be directed, the light of God's
will : he has also a light to cheer him, the light of
God's countenance. But if a man walk in the
nighty he stumbleih, because there is no light in him.
If any one neglects the counsel of God, and follows
the counsel of the world, or the devices of his own
heart, he stumbleth : there is no light in hi}??, but
that which leads to deceive, and ends in disap-
pointment, or in ruin.
This sets an important thought before us. u4i'e
there not twelve hours in the day ? Is there not a
span of life assigned to man? And has he not
in those twelve short hours a vast work to per-
form ? Has he not a soul to save ? Has he not an
evil nature to subdue, and a holy nature to ac-
quire ? " This I say, brethren, the time is short."
Are we using it for its proper purpose ? Or,
*' why stand we here all the day idle ? " The night
Cometh when no man can icorh.
Another point is to be noticed. There is a
light of the world, in Mhich if a man walk, he
stumbleth not. But if he icalk in the night, he
stumbleth, because there is no light in him. Christ
"is come a light into the world, that whosoever be-
lieveth in him should not abide in darkness." ^ By
' John xii 46.
304 JOHN Xr. 7—10.
him we are instructed in the course wliicli we
should keep, so as to walk both safely to ourselves
and usefully to others. Without him, there is no
light in as. Our way is error, and our end de-
struction.
11. These things said he: and after that he saith unto
them, Our friend Lazarus sleepeth : hut I go, that I may
awake him out of sleep.
12. Then said his disciples. Lord, if he sleep, he shall do
well.
13. Howheit, Jesus spake of his death : hut they thought
that he had spoken of taking of rest in sleep."^
1-1, Then said Jesus unto them plainly, Lazarus is
dead.
15. And I am glad for your sokes that I was not there,
to the intent ye may helieve ; nevertheless, let us go unto
him.
16. Then said Thomas, which is called Didymus;^ unto
his fellow disciples, Let us also go, that ive may die with
him.
Thomas said this, not knowing what he said : not
perceiving that it needed more of divine grace than
had yet been bestowed on himself or his brethren, to
be faithful unto death. But it was a good thought,
and arose from a proper feeling. Let us also go,
that we may die with Mm. The friend who has di-
rected us, and given us sweet counsel ; the master
who has instructed us, who has "the words of
2 The verb which signifies to sleep, was commonly used in
Greek for to he dead. So, (1 Thess. iv. 15,) "They that are
ahve at the coming of the Lord, shall not prevent them that are
asleep :" i. e. have died before.
•■' Or the Twin.
5
JOHN XI. 7 — 10. 305
eternal life ;" — -if he is resolved to persevere in the
j)atli of duty to the end, and that end the grave : —
let us also go. that we may die with Mm, and at least
show our love and faithfulness, if we cannot prevent
the malice of his enemies.
In one sense, though not in the sense intended
by the apostle, we are all required to make a Hke
resolve. Jesus set his face steadily to go to Betha-
ny, though well aware that it was the step be-
tween him and death. The miracle which he
should perform there would excite the Jews still
more violently against him, and his death would
quickly ensue. His hour was come, the twelfth
hour of his day : and he went in perfect foreknow-
ledge " what death he should die." God had
committed to him a work : and " how was he
straitened till it was accomplished V This work
was the satisfaction for sin. " In that he died, he
died unto sin."
We too have a work before us, in the accom-
plishment of which our safety rests. Our work is
the mortification of sin. " For if ye live after the
flesh, ye shall die : but if ye through the Spirit do
mortify the deeds of the body, ye shall live."
This, therefore, is the object which demands our
resolution. Let us also go ; go in our hearts and
minds to the contemplation of his cross, tliat we
may die with him unto sin. '* It is a faithful say-
ing, If we be dead with him, we shall also live
with him : if we suflbr with him, we shall also
reign with him." " Therefore reckon ye your-
X
306 JOHN XL 17—27.
selves to be dead indeed unto sin, but alive unto
God, through Jesus Christ our Lord." ^
LECTURE LVIL
JUSUS DESCRIBES HIMSELF TO MARTHA, AS
THE RESURRECTION AND THE LIFE.
John xi. 17—27.
17. Then when Jesus came^ he found that he had lain
in the grave four days already.
18. Noiv Bethany was nigh unto Jerusalem, about fif-
teen furlongs off:
19. And many of the Jews came to Martha and Mary,
to comfort them concerning their brother.
20. Tlien Martha, as soon as she heard that Jesus was
coming, went and met him : but Mary sat still in the
house.
21. TJien said Martha tinto Jesus, Lord, if thou hadst
been here, my brother had not died.
22. But I know, that even noiv, whatsoever thou wilt
ask of God, God will give it thee.
23. Jesus saith unto Iter, Thy brother shall rise again.
24. Martha said unto him, I know that he shall rise
again in the resurrection at the last day.
■^ 2 Tim. ii. 11, 12; Rom.'-vi. 8—11.
Ik
JOHN XI. 17—27. 307
25. Jesus said unto her, I am the resurrection, and the
life : he that believeth in me, though he were dead, yet
shall he live :
26. And whosoever liveth and believeth in me shall never
die. Believest thou this ?
Martha here expresses her confident assurance,
that her brother should rise again. Such was the
belief of all among the Jevvisli people who rightly
interpreted the Scriptures, though it was left for
Christ himself to declare in plain terms, that " all
that are in the graves shall hear his voice, and
shall come forth ; they that have done good, unto
the resurrection of life ; and they that have done
evil, unto the resurrection of damnation." ^ It was
left for him to bi'ing life and immortality to clear
light, which could not be concealed. Still the
obedience of Abraham, the self-denial of Moses,
the courage of Daniel, the faithfulness of Isaiah,
of Jeremiah, of the many prophets whose blood
cried out against Jerusalem, prove sufficiently that
these all felt confident that they should " attain a
better resurrection." Martha, therefore, spoke the
sentiments of all the best and most pious among
her countrymen, when she declared her full assur-
ance that hei' brother should rise again. Martha
too had already heard the same truth affirmed by
her beloved Lord, as the foundation of all he did
and taught : as the reason of his coming into the
world : namely, that " we nuist all stand before
the judgment seat of God, to receive according
to the things done in the body, whether they be
1 John V. 28, 29.
x2
308 JOHN X[. 17—27.
good or bad." Therefore Martha had no hesitation
in saying, / know that he shall rise again at the last
day.
Jesus, however, now discloses to her a mystery
which she could not yet fully comprehend ; and tells
her to associate with himself every idea she might
conceive of the resurrection. She had believed in
a life to come. She had believed that Abel was
not allowed to be a loser, and forfeit all exist-
ence, " because by faith he offered a better sa-
crifice than Cain,'^ and fell by his vengeance. She
had believed that Enoch, when taken of God, had
been taken not to death, but to life : she had be-
lieved that God, when he was distinguished as the
God of Abraham, Isaac, and Jacob, was the God of
them still living, and not having ceased to be :
she bad believed also the words of Christ, when he
had warned her to *' labour not for the meat that
perisheth, but that which endureth unto everlast-
ing life." But she was now taught a further les-
son. She w^as instructed never to think of ever-
lasting life, except as connected with Christ as its
author ; who alone will be the cause, if the fu-
ture world be a blessing to any soul of man. He
is the resurrection and the life : he is " the second
Adam, the Lord from heaven. For as in Adam
all die, even so in Christ shall all be made
alive."
Martha could as yet know this but imperfectly.
The scheme of man's redemption was not yet fully
disclosed. And even now that it is fulfilled, and
plainly revealed, how common i^ it, and how dis-
JOHN XI. J 7— -27. 30!)
tressing, to hear a future life spoken of as a life
tliat must be liappy : to hear death represented as
securino' ease and comfort : — Avith no mention of
CD
Him who is alone the resurrection and the life :
with no reference to that faith in him, which God
has promised to count unto us for righteousness !
We talk of a better world : we talk of the happi-
ness of heaven : and forget that there is a sting in
death — the sting of sin ; and tliat he alone can
remove that sting, who now tells Martha to look
on him as the resurrectio7i and the life, who giveth
us the victory, and in whom whosoever believeth shall
not die eternally.
He asks her with pointed earnestness, Believcst
thou this f
27. She saith unto him, Yea, Lord: I belie re flint (hoa
art the Christ, the Son of God, which should come into ihc
ivorld.
This is the truth, which was the basis of all
the rest, He was Christ, the Son of God, ivhich
should come into the world. This Martha knew ;
and she would soon know more clearly what only
his death could reveal, and his resurrection con-
firm : that " as in Adam all die, even so in Christ
shall all be made alive f that when " all were
dead, he died for all," that luhosoever liveth and
helieceth in him may never die. The body indeed
shall die ; shall lose its beauty and its powers ;
shall moulder iu the grave. The sentence is still
without remission, " Dust thou art, and unto dust
shalt thou return." Still the man shall live ;
310 JOHN XL 17—27.
shall be conscious of existence : for his soul shall
return to God ^vho gave it, to the Saviour who re-
deemed it, to the Holy Ghost who purified it, and
so shall " ever be with the Lord." And in the end,
•
when this world passeth away, " the dead in
Christ shall rise;" he shall "change their vile
body that it may be made like unto his glorious
body," and " be with him where he is, and be-
hold the glory which he had with the Father " from
the beginning. This is the truth which he has dis-
closed, and which by his own resurrection he has
sealed. He " being risen from the dead, is become
the first fruits of them that slept ;" the earnest of
that vast harvest, when all that has been " sown in
corruption shall be raised in incorruption," and enter
upon a state that shall have no end.
Let all put the question to themselves w^iich
Jesus put to Martha, Believest thnii this ? We all
believe it ; and yet how little is it seen in our lives
that we have this conviction within ! How few
admit the thought, This year, this day, I may die,
and dying, enter upon an eternal world ! Can we
proceed, and say, " But none of these things move
me, neither count I my earthly life dear unto my-
self:" for "I know in whom I have believed, and
that he is able to keep what I have committed to
him." ^ He is the resurrection and the life. He is
my life here on earth : for " the life which I live
in the flesli, I live in the faith of the Son of God."
He will be my life in the world that is to come :
2 2 Tim. i. 12!
JOHN XI. 28—40. 311
for though he " died for our sins," he " rose again
for our justification ;" and is now set down for ever
at the right hand of the Majesty on high, tliat he
may fulfil the merciful assurance, that whosoever
liveth and helievcth in him shall never die.
Here then is comfort for a dying bed. Not the
comfort of the ignorant, wlio says, that sucli must
be the end of all, witliout reflecting on what may
follow. Not tlie comfort of the atheist, who calls
death the debt of nature. What consolation does
that thought supply! But here is the Prince of
Life, who says, Thougli thou art dying, though
there is a bottomless pit far more dreadful than
the grave, he that believeth in mc shall never die.
LECTURE LVIIL
JESUS ACCOMPANIES MARY AND MARTHA TO
THE GRAVE OF LAZARUS.
John xi. 28—40.
28. And when she had so said, she went her way, and
called Mary her sister secret ty, say iny, The Master is cotfie,
and callethfor thee.
29. As soon as she heard that, she arose quickly, and
came unto him.
.312 JOHN XI. 28—40.
30. Now Jesus was tiot yet come into the town, but was
in that place where Martha met hi/n.
31. The Jews then which ivere with her in the house,
and comforted her, when they saw Mary, that she rose up
hastily and went out, followed her, saying, She goeth unto
the grave to weep there.
32. Tlien when Mary was come where Jesus was, and
saw him, she fell down at his feet, saying unto him. Lord,
if thou hadst been here, my brother had not died.
33. When Jesus therefore saw her weeping, and the
Jews also weeping ivhichcame with her, he groaned in the
spirit, and was troubled.
34. And said. Where have ye laid him ? Tliey said
unto him, Lord, come and see.
35. Jesus wept.
36. Then said the Jews, Behold how he loved him !
37. And some of them said. Could not this man, which
opened the eyes of the blind, have caused that even this
man should not have died ?
We have sufficient proof here, if proof were need-
ed, that Jesus did uot merely bear the form and
fashion of a man, but the nature and feeling- too.
He saw around him a scene of grief: those who
were thus mourning, were persons in whom he
took that peculiar interest which belongs to what
we call friendship ; and their grief excited in him
those emotions of sorrow, that sympathy which
we cannot withhold when we witness distress in
those we love. Jesus ivept. Though he was in-
wardly conscious, that a very short period would
elapse before that sorrow was turned into joy, yet
the sorrow and the signs of it were present, and
JOHN XI. 28—40. 313
lie did not resist the sympathetic feeling which they
excited in him. Jesns wept.
The Holy Spirit, who guided the sacred wri-
ters into all truth, has recorded this circum-
stance. Had it not been Jesus who wept, had not
Jesus, who wept, been the Son of God, it would not
have been an important circumstance. But now
it is full of consolation : it assures us how deep
an interest he feels in those who devote themselves
to him, as Martha and Mary did : it encourages us
in every thing with freedom and boldness to make
our supplications known before him ; it teaches us
more surely than words could teach us, that we do
not commit ourselves to a Master " who cannot be
touched with our infirmities, but was in all points
tempted like as we are, yet without sin."^ Here
too we learn another lesson. Philosophy did not
teach it ; sometimes it pretended to teach other-
wise ; but he who knows the circumstances and the
heart of man, here shows us, that it is no sin and
no reproach to be affected with our own sorrows
and those of our friends. Nay, it is part of that
brotherly kindness which the gospel cherishes, to
make all men take a share in the circumstances of
their neighbours ; to " rejoice with them that do
rejoice, and weep with them that weep."
38. Jesus therefore again (jroani)ty in himself conieth
io the grave. It was a care, and a stone lay upon it.
39. Jesus said, Take aivaij the stone. Martha, the
sister of him that ivas dead,saith unto him, Lord, by this
time he stinkcth : for he hath heen dead four dai/s.
' Ileb. iv. 15.
314 JOHN Xr. 28-40.
40. JcsKs sdith unto her, Said I not unto thee, that if
thou wouldesi believe, thou shouldest see the glory of
God?
It is to be observed here, that Jesus does not
remove the stone. He alone could raise the body
which lay buried within : but they could take away
the stone which closed up the cave. It had been
easy for him to say, " Get thee hence, and be cast
into the sea :" but to no purpose, as his power was
not required.
So towards effecting that greater work, the sal-
vation of the soul, he commands us to strive, and
labour, and use all diligence. The exhortations
could hardly be stronger, if our diligence could
achieve everything, and it were not God, wlio
" of his own good pleasure worketh in us both to
will and to do." Our safety does depend upon
his grace, " which is sufficient for us ; " upon his
prayer " that our faith fail not :" but, meanwhile, he
requires us to " watch and pray, that we enter not
into temptation." It is " by the power of God that
men are kept, through faith, unto salvation : " but
nevertheless, " he that is born of God keej)etli him-
self, and that wicked one toucheth him not."
Martha opposes the removal of the stone, and
urges the state in which the corpse might be ex-
pected to be found, as he had been dead four days.
He rebukes her, but with gentleness : Said I not
unto thee, that if thou wouldeat believe, thou shouldest
see the ylory of God f
8
JOHN XL 28—40. 315
So we are tanglit, that when God speaks, we
must take his promise for a reality, his word as a
certainty. Our faith must be to us " the sub-
stance of things hoped for, the evidence of things
not seen."
When Abraham, at God's command, took Isaac
his son, and prepared to offer him up in sacrifice,
he did this, we are told, believing " that God was
able to raise him up even from the dead." ^ He had
no doubt of God's performing his original promise,
that in the seed of Abraham should " all the nations
of the earth be blessed." Therefore he reasoned with
himself, However unaccountable it may appear, the
promise cannot fail : God will fulfil his word, and
raise my son to life again.
And the example is instructive. It shows us
how to use God's word. Does he say, " Call
upon me in the day of trouble ? " and can we
suppose that he has given this encouragement, and
will yet suffer his people to call upon him in vain?
Perhaps, like Martha, we have waited through
days of darkness and weeks of perplexity ; have
suffered in spirit, through a powerful temptation,
and an unbelieving heart. Still we should con-
sider the words ; — Said I not unto thee, that if
thou luoiddest believe, thou shouldest see the glory
of God f Said I not unto thee, that if thou
wouldest persevere in the jiath of duty, thou
sliouldest see the light of God's countenance shin-
ing out at last through the gloom and cloudiness
of thy day ? Said I not unto the penitent, " Ro-
' Heb. xi. 19.
310 JOHN XI. 28—40.
turn unto the Lord, for he will Lave mercy upon
thee ? " Said I not to him that is tempted, " Re-
sist the devil, and he shall flee from thee ? " Said
I not unto the afflicted, " They that sow in tears,
shall reap in joy ? " Why then sliould the mourner
say. There is no mercy for me ? Why should the
offender say, I cannot get the mastery over my
evil passions ? Why should tlie afflicted say, " God
hideth his face away from me in displeasure ? " This
is our infirmity. It must be contended against. For
such cases, and for all cases, God has left it written,
" Look unto me, and be saved." " They shall seek
me, and they shall find me, if they seek me with
their whole heart." If thou canst believe, thou shalt
see the glory of God.
This we do believe. But temptation turns our
belief into unbelief: and we must seek his Spirit
more and more, that we may be able not only
to read his promises, but to apply them to our-
selves.
JOHN XI. 41—41 317
LECTURE LIX.
JESUS RECALS LAZARUS TO LIFE.
JOPIN xi. 41—44.
41. Then they took aicay the stone from the place
where the dead was laid. And Jesus lifted vj) his eyes,
and said, Father^ I thank thee that thou hast heard me.
42. And I hneiv tht thou hcarest me always : but be-
cause of the people which stand by I said it, that they
may believe that thou hast sent me.
It pleased the Lord on this occasion to show the
intimate connexion between himself and his Fa-
ther. This miracle was especially intended to dis-
play his power. He had stated from the first, that
the sickness of Lazarus was not unto death, but for
the (jlory of God, and that the Son of God might
he glorified thereby. For the glory if God, tliat
the provision which he had made for the recovery
of his sinful creatures might be clearly seen, and
that the Son of God might be glorifed : since none
could doubt whether he came fortli from God, who
could thus loose the bands of death, and reani-
mate the lifeless body. Therefore he makes a di-
rect appeal to Heaven. Because of the people
7
318 JOHN XI. 41—44.
which stand by I said it, that they may believe that
thou hast sent me.
43. And when he had thus spoken, he cried with a loud
voice, Lazarus, come forth.
44. And he that was dead came forth, bound hand and
foot with grave-clothes: and, his face was hound about
with a napkin. Jesus saith unto them, Loose him, and
let him go.
This exercise of divine power gave fresh force
to his assurance concerning every one that be-
lieveth on him : " I will raise him u]? at the last
day : " ^ What took place in the case of Lazarus,
shall take place with all. In the fulness of time,
he will call upon " the sea to give up its dead,
and death and hell to deliver up the dead that are
in them," 2 and all nations shall be gathered be-
fore him. We are here assured of his power to
do so. To restore animation to the lifeless corpse,
to reunite the soul to the body after they have
been four days separated, is no less the work of
Omnipotence, than to raise those who have lain
in the grave four hundred or four thousand years.
As, then, he said to Lazarus, Come forth ; and he
that ivas dead came forth ; so will he hereafter
say to all who have ever returned to their native
dust, Co7ne forth. Arise, ye dead, and prepare
to meet your God. St. John, who witnessed this
miracle, was afterwards permitted in a vision to
witness that of which this miracle is an example :
> John vi, 40, &c. ^ Rev. xx. 13.
JOHN XL 41—44. 319
and he writes, — " I saw the dead, small and great,
stand before God." 3
But though all shall alike arise, all shall not
arise to the same destiny. " All that are in the
graves shall hear the voice of the Son of man, and
shall come forth : they that have done good, unto
the resurrection of life, and they that have done
evil, unto the resurrection of damnation."* All,
therefore, shall hear the same voice, but not all in
the same tone. Jesus had loved Lazarus, who had
received him in his true character, and had adhered
to him as " the Christ the Son of God, which
should come into the world." Therefore when La-
zarus awakened from his sleep, and light returned
to his eyes, and his mind regained its conscious-
ness, the first object which his eyes and his mind
would rest upon, was his friend, his divine benefac-
tor, commanding those around him to loose him
from his bands, and set him free in the enjoyment
of life and liberty.
But consider for a moment how grievous his case
would have been, if instead of, joy, misery had
awaited his resurrection. He did see around him
those whom he most valued : the sisters to whom
he was so dear, and the manv friends who had
shown their interest in him, and had " come to
Martha and Mary to comfort them concerning their
brother." But suppose these circumstances changed.
Suppose that Lazarus had revived, only to be
separated from all that he loved ; only to be given
up to the power of his worst enemy ; only to be
'Rev. XX. 12. ' John v. 28, 29.
320 JOHN XI. 41—44.
consigned to a place of darkness and despair, wliere
no voice was heard but that of remorse and agony :
only to know that he was " shut out from the pre-
sence of the Lord, and the glory of his power," and
to dwell in " the blackness of darkness for ever."
We cannot justly picture to ourselves the horror of
such a resurrection.
Yet such will be the resurrection of the ungodly
and the sinner. They will be called forth, not by
a friendly voice inviting them to " enter into the
joy of their Lord : " but by the summons of a
judge, who makes a difference " between the righ-
teous and the wicked ; between him who servetli
God, and him who serveth him not."^ They
have not done the will of God, they have not
" heard the word and kept it : " and therefore will
not see before them the countenance of one who is
to them as a father, or a brother : " who has more
than all the tenderness of the nearest earthly rela-
tionship, but of one who is " ashamed of them,"
who '' never knew tliem," even though they might
have called him "Lord, Lord."^ The kingdom
of heaven is not theirs, nor their society " the
spirits of just men made perfect : " their portion
is " everlasting fire, prepared for the devil and
his angels, where is weeping and gnashing of
teeth."
It is needful to bring these thoughts before our
minds, that we may use the present time as Lazarus
and his sisters did, and secure to ourselves the
' Sec Mai. iii. 18. 'See Matt. xii. 48. Mark iii. 33.
' See Matt. -vii. 28.
JOHN XI. 45—57. 321
favour of" our judge, now that *' we are in the way
with him." Provide, in this your day, for a blessed
resurrection. Do not so live here, that ye may rise to
see other redeemed souls entering- into the man-
sions of eternal glory, and " yourselves thrust out."
Do not so live here, that when ye rise again to
another existence, ye must be excluded from the
presence of all that is holy, pure, and happy, and
take your place for ever among " the angels that
sinned." Accustom yourselves now to hear the
voice which shall say at last, Come forth. Know it
here, when it calls you to repentance and to right-
eousness, and ye shall know it in the end, wdien it
calls you to " stand before God." Be his believing
and obedient people here, and ye shall not " die
eternally."
LECTURE LX.
THE COUNSEL OF CAIAPHAS THAT JESUS
SHOULD BE PUT TO DEATH.
John xi. 45 — 57.
45. Then many of the Jews ichich came to Mary^ and
had seen the things which Jesus did, believed on him.
46. But some of them went their ways to the Pharisees,
and told them what things Jesus had done.
Y
322 JOHN XI. 45—57.
47. Then gathered the chief jjriests and the Pharisees a
council, and said, What do we 'i for this man doeth many
miracles.
48. If we let him thus alone, all men will believe on him :
and the Romans shall come and tahe away both our place
and nation.
Observe tlie nature of this inquiry of the chief
priests and Pharisees. They do not consider what
they ought to do, but what it was their interest to
do. They could not deny that this man doeth many
miracles. Why then not recognise him as the Christ?
Why not follow up the natural impression made on
the less prejudiced people, who said, " When Christ
cometh, will he do more miracles than these which
this man hath done ? " ^ For this reason, and no
other ; that in such case they must resign their pre-
eminence, and all belonging to it. Therefore the
miracles could not have their proper effect upon
them : any more than light upon an eye which is
diseased. So afterwards, when the apostles began to
proclaim their message, and to confirm it by like
works of power, the elders of Israel conferred among
themselves, " saying. What shall we do to these
men ? for that indeed a notable miracle has been
done by them is manifest to all them that dwell in
Jerusalem; and we cannot deny it. But that it
spread no further among the people, let us straitly
threaten them, that they speak henceforth to no
man in this name.'' ^
After all, what is this, but an ordinary practice?
' (;h. vii. 31. 2* Acts iv. 16, 17.
JOHN XL 45—57. :3-2;i
To see the truth, and not to follow it. Why does
one man worship wealth ? another pleasure ? ^V^hy
are multitudes living as those cannot and must not
live, who are heirs of the heavenly kingdom? Is
it that they have no belief in a world to come, that
they expect no future difference between those who
serve God and those who neglect him ? Not so :
but because present things have an influence over
them which they cannot resist, and which nothing
but the Holy Spirit can enable them to subdue.
49. And one of them, named Caiaphns, being the high
priest that same year, said unto them, Ye know nothing at
all,
50. Nor consider that it is expedient for us, that one
man shoidd die for the people, and that the whole nation
perish not.
51. And this spake he not of himself: hut being high
priest that year, he prophesied that Jesus should die for
that nation ;
52. And not for that nation only, but that also he should
gather together in one the children of God that ivere scat-
tered abroad.
Caiaphas here spoke the language of a w^orldly
man. He first imagines to himself a danger which
had no reality. TJce Romans shall come, and take
away both our place and iiation. Jesus might have
taught his heavenly truths, and all men might have
believed and followed him : and the Romans
would have offered no interruption to the dis-
ciples of a master whose " kingdom was not of this
world."
Y 2
324 JOHN XI. 45—57.
Having thus devised an imaginary evil, he flies to
injustice to remove it. It is expedient for us that
one man should die for the people, and that the whole
nation perish not. It could never be really expe-
dient to commit an unjust deed, and shed innocent
blood. And we cannot help remarking, that by
this very injustice he made that danger real which
he pretended to be avoiding. " When the lord of
the vinevard cometh, what will he do unto these
husbandmen," who cast out his son and slew him?
" He will miserably destroy those wicked men, and
will let out his vineyard unto other husbandmen." ^
And then it was that the Romans did come and
take away their place and nation.
There was, however, in the words of Caiaphas, a
deeper meaning than he knew. It was not, in
the strict sense of the term, a prophecy : but it
told beforehand that which proved true, that Jesus
should die for that nation ; and not for that nation
only, but that also he shoidd gather together in one
the children of God that were scattered abroad.
St. John, in his Revelation, describes one of the
visions granted him. " I beheld, and, lo, a great
multitude, which no man could number, of all
nations, and kindreds, and people, and tongues,
stood before the throne and before the Lamb." *
This multitude are the children of God, then and
now scattered abroad : living in distant ages, and
in distant places, differing in every outward cir-
3 Matt. \xi. 40, 41 . ^ Rev. vii. 9.
I
JOHN XI. 45—57. 325
ciimstanco, but (jathered together hi one: having-
"one Lord, one faith, one baptism;" united in a
common bond on earth, that they " believe in the
name of the Lord Jesus Christ for the remission of
sins ; " and hereafter to be united for ever in the
kingdom prepared for them. Wherever the gos-
pel is faithfully set forth, we find that God has
children who answer to the call of his word, and
do not " receive his grace in vain." Those, for
example, were children of God, whom the Lord
spoke of to St. Paul iii a vision, saying, " Be not
afraid, but speak, and hold not thy peace : for I have
much people in this city." ^ On that encouragement
he continued at Corinth " a year and six montlis,
teaching the word of God amonost them." And
we know how large a congregation of Christians was
there " added to the Lord."
Those, however, are not always among his chil-
dren, who in regard of outward privileges are
nearest to their heavenly Father. That mercy
which many of the heathen " received gladly," the
Jews themselves were now putting from them.
53. Then from that day forth they took counsel toyothcr
for to put him to death.
54. Jesus therefore walked no more openly among the
Jews ; hut went thence unto a country near to the icilder-
ness, into a city called Epltraiui, and there continued with
his disciples.
55. And the Jews passover was nigh, at hand: and
many went out of the country up to Jerusalem before the
passover, to purify themselves.
5 Acts xviii. 9.
320 JOHN XII. 1—8.
3(). Then sought they for Jesus, and spake among them-
sehes, as they stood in the temple, What think ye, that he
will not come to the feast ?
57. Now both the chief priests and the ■ Pharisees had
given a commandment, that, if any man knew where he
were, he shoidd shew it, that they might take him.
LECTURE LXI.
MARY ANOINTS THE FEET OF JESUS.
John xii. 1 — 8.
1. Then Jesus six days before the passover came to Be-
thany, where Lazarus was which had been dead, whom he
raised from the dead.
2. Then they made him a supper ; and Martha served ;
but Lazarus was one of them that sat at the table with
him.
3. Then took Blary a pound of ointment of spikenard,
very costly, and anointed the feet of Jesus, and wiped his
feet with her hair : and the house was filed with the odour
of the ointment.
4. Then saith one of his disciples, Judas Lscariot, Si-
mons son, which should betray him,
5. Why was not this ointment sold for three hundred
pence, and given to the poor ?
6. This he said, not that he cared' for the poor ; but be-
5
JOHN XII. 1—8. 327
cause he was a thief, and had the hag, and hare what was
•put therein.
It is seen in this transaction, by a striking ex-
ample, what it is to be alive unto God, and what
it is to live to this present world. The nature of
all life is eagerly to seize whatever nourishes it or
is cono^enial to it. This sister of Lazarus was so
conscious of the benefits which she had received
from the Lord Jesus, and so filled with love
towards him, that she was sensibly alive to every
opportunity of doing him honour. Such an oppor-
tunity now offered ; he was entertained at a
friendly neighbour's house : ' and it was a custom
on great occasions, to show respect for distinguished
guests by anointing them with perfume. So she
hastened for an alabaster box of ointment which
she had, and anointed the feet of Jesus, and wiped
his feet with her hair. Had she been alive to the
opinion of others, she would not have risked their
censure ; and they did blame her. Had she been
alive to her personal gratification, she would have
kept this ointment to herself. But her heart was
bound up with her Saviour, and only alive to any
means of honouring him, at whose feet she had often
sat, and received the words of eternal life.
The heart of Judas was in a state entirely differ-
ent. He was alive only to this present world and
its gains. So that when this box of si)ikenard was
broken and emptied of its valuable contents, he at
once perceived how his own advantage miglit have
been served by it. The perfume might have been
1 See Matt. xxvi. (1.
328 JOHN XII. 1—8.
sold : its produce entrusted to his charge ; and
an opportunity of fraudulent profit would have been
given him. He could not restrain his murmur of
indignation : Why ivas not this ointmetit sold for
three Jmndred pence, and given to the poor ?
How wise in their generation are the children of
this world ! How keenly sensible to the objects
before them !
7. Then said Jesus, Let her alotie : against (he day of
my burying hath she kept tins.
8. For the jjoor always ye have with yoii ; but me ye
have not always.
Jesus, as might be expected, approves and de-
fends the affection and zeal of his disciple. Even
if there had been any reasonable ground of blame,
the occasion and the intention would have excused
what was done. Against the dog of nig hurging
hath she kept this. Mary could not be aware of
his approaching death : but she would lose no op-
portunity of displaying her love, and it would
prove, that no other would remain to her. She
would not always, nor indeed ever again, have him
with her as now ; and could not do liim honour
when she pleased. TJte poor alwags ge have with
you, and whensoever ye will, ye may do them good :
hut me ye have not alwags.^
More, surely, is intimated by this remark, than
the mere fact that " the poor shall never cease
throughout the land." Is it not intended, that
~ Compare Mark xiv.»7.
JOHN Xll. 1—8. 3t2l)
tliey who have zeal and love like Mary's, may still
find occasion of exercising it in a manner ag-ree-
able to the Lord ?
Nothing in scripture is clearer than the promise,
that they who " seek first the kingdom of God,"
shall not be snfFered to want " other things " also.
" Behold the fowls of the air : for they sow not, nei-
ther do they reap, nor gather into barns ; yet your
heavenly Father feedetli them. Are ye not much
better than they V ^ Yet we know that such arethe
reverses of life, that many must need assistance.
The industry, the prudence, the self-denial of
Christ's disciples, undoubtedly secure them against
many evils, which those experience who are not
guided by a like priuciple. But still there
must be })Overty to be assisted, widow^s to be com-
forted, orphans to be educated, sickness to be re-
lieved. The poor always ye Jiavc with you. These
then are the objects to which a disposition like that
of Mary will direct its care. That love which the
Christian bears towards the Saviour, he will show
towards all those to whom the Saviour is dear.
His faith, his love, his zeal will spontaneously take
that course. " Whoso hath this world's good,
and seeth his brother have need, and shuttcth uj)
his bowels of compassion from him, how dwelleth
the love of God in him?" If he has really the
love of God in him, he will love those whom God
loves, the discii)les of Christ Jesus : and if he loves
them, he will show his love by assisting them in
3 Matt, vi. 2C. See the whole passage.
330 JOHN XII. 1—8.
their difficulties and comforting them in their
sorrows.
This was seen in the earliest history of the
church, when a famine raged throughout a great
part of the Roman empire. The Christians at An-
tioch heard this, by the report of those who
had come from Jerusalem to Antioch. " Then
the disciples, every man according to his ability,
determined to send relief unto the brethren
which dwelt in Judea." * Was there, then, any con-
nexion between the people of Antioch and the in-
habitants of Judea ? None; — except their attach-
ment to the same Saviour. But as they loved him,
though not having seen him ; so the brethren also,
not having seen, they loved, and supported with
that assistance which their present necessities re-
quired.
Thus the love and gratitude which all who un-
derstand the value of their redemption must feel
towards their Redeemer, have a constant object.
We have not him with us in the world ; but the
poor of his flock are always with us : and if he is
uppermost in our hearts, we shall seek to do them
good, for his sake to whom they are endeared and
united by the covenant of faith. So sure is this re-
sult, that St. John universally proposes it, in his
epistle, as the test of our state before God. " We
know," he says " that we have passed from death
unto life, because we love the brethren." s
^ Acts. xi. 29. 5 1 joijn, ^^ 14^
JOHN XII. i)-U). 331
LECTURE LXII.
JESUS ENTERS JERUSALEM IN TRIUMPH.— THE
JEALOUSY OF THE PHARISEES.
John xii. — 19.
9. Much people of the Jews therefore knew that he was
there: and they came not for Jesus ^ sake only, hut that
they might see Lazarus also, whom he had raised from the
dead.
10. J3nt the chief priests consulted that they might put
Lazarus also to death ;
11 . Because that hy reason of him many of the Jews went
away, and believed on Jesus.
12. On the ne.xt day much peojjle that were come to
the feast, when they heard that Jesus was corning to
Jerusalem,^
13. Took branches ofpabn trees, and iv en t forth to meet
him, and cried, Hosanna : Blessed is the king of Israel
that cometh in the natne of the Lord.
14. And Jesus when he had found a young ass, sat
thereon ; as it is written,
1 5. Fear not, daughter of Sion : behold, thy King com-
eth, sitting on an asss colt."
These words make part of a Psalni,3 which
contain also many other proi)hecies, bearing re-
ference to the Saviour. Hosanna. " Save now,
1 Matt. xxi. 1—13. Mark xi. 1 — 10. Luke xix 29— 38.
2 Zech. ix. 9. •' Ps. cxviii. 20.
332 JOHN XII. 9—19.
I beseech thee, O Lord : O Lord, I beseech thecj
send now prosperity. Blessed be he that cometh
in the name of the Lord." And these ouoht
to have been the sentiments of the whole He-
brew nation at that day. The nation ought to
have known, from the prediction of Daniel, that
the time was now at hand when the covenant
made with Adam and with Abraham should be
fulfilled : the time " determined on to finish
the transgression, and make reconciliation for
iniquity : " ^ the time when " Messiah the prince "
should appear. Some individuals did discover this»
and were " looking for the consolation of Israel."
Such ought to have been the case with the whole
nation : they ought to have been generally found
united in prayer that " the commandment should
go forth ; " that God should remember his holy
covenant," and their eyes might " see his salva-
tion." The words " Hosanna, save, Lord, I be-
seech thee," should not have ascended from the
lips of Simeon alone, and Elizabeth, and Anna,
and Zacharias, but from the whole people. And
then, when the King had a])peared, not indeed in
the pomp of earthly grandeur, but clothed in robes
of meekness and wisdom, and speaking the language
of grace and trutli, and manifesting forth his
glory by deeds of goodness and mercy ; he should
have been greeted by the adoration of that fa-
voured country, that " j)eculiar people " which
God had chosen for his own. It should not have
been left to a few of his followers, or to a multi-
' See Dan. i.\. 2.7.
I
.iOHX XII. 9 — 1!). 333
tude casually assembled, as now, that were come to the
the feast ; it should not have been left for these
to take branches of jHilm trees, or " strew their
garments in the Avay," and go forth to meet him.
It should have been the cry of the whole city and
the whole land, Blessed is the King of Israel that
Cometh in the name of the Lord. Blessed is he that
Cometh as the messenger of God, to announce to
us his mercy ; how he hath cast our transgressions
behind his back, and forgiven our iniquity, and
hath sent to us his offer of peace and reconcilia-
tion.
So it would have been, if Jerusalem had " known
the time of her visitation." But now it was " hid
from her eyes." Even the disciples who heard
the prophecy applied to him, who saw him fulfil-
ling in the most exact and unexpected manner the
words of Zecbariah, failed to interpret them. They
needed that eflfusion of the Spirit which should
" bring all things to their remembrance, and guide
them into all truth." For,
16. TJi.ese things understood not his disciples at the
Jirst : hut when Jesus was glorified, then rememhered they
that these things were uritten of him, and that thcij had
done these things unto him.
17. The people therefore that was with him ivhcn he
called Lazarus out of his grave, and raised him from the
dead, bare record.
18. For this cause the people also met him, for that they
heard that he had done this miracle.
19. The Pharisees therefore said among themselves,
Perceive ye hoio ye prevail nothing ? behold, the world is
gone after him.
334 JOHN XII. 9—19.
If we could be disposed to wonder, why more of
light was not bestowed upon the Jewish public,
we see the reason in their conduct. They extin-
guished the light they had. A miracle was ex-
hibited, in the sight of many, and Mithin the know-
ledge of the whole city, which might silence all
gainsayers. Lazarus Mas restored from the grave.
But what ensued? Did they look on this as giving
them the proof they needed? As showing that
this was indeed the King of Israel, coming in the
name of the Lord f The chief priests, we read,
consulted that they might put Lazarus also to death,
because that by reason of him many of the Jews went
away and believed on Jesus. And now they said
amomj themselves, Perceive ye how ye prevail no-
tiling f behold^ the world is gone after him. Their
thoughts are, not how they might discover the
truth, but how they might conceal it : not how
they might inquire whether Jesus was to be be-
lieved, but how they might hinder others from
believing.
There must have been a cause for this. We
trace it back indeed to the corrupt heart, which is
" enmity against God," and does not " like to re-
tain him in its knowledge." But this corruption
acts through certain channels. And with these Pha-
risees it was worldliness, love of power, pride of
pre-eminence. Perceive ye how ye "prevail nothing f
how the distinction ye have been used to enjoy is
fast departing from you ? Behold, the world is gone
after him. This was the fastness, in which Satan
took his post ; this " the palaoe," in which " the
JOHN Xil. 9—19. 335
strong man armed kept liis goods in peace." And
to what lengths do these passions carry those who
yield to them ? To sins as much against the law
of nature within the mind, as against the law
God written in the Bible. See Pharaoh, that he
might keep the Israelities under his dominion,
giving command that every male child should be
destroyed. Follow Saul through his various deeds
of cruelty, to M'hich he was excited by his jealousy
of David. See Herod slaying the infants of a whole
district from two years old and under, through a
distant apprehension that his power might be dis-
turbed. See Pilate reluctantly consenting to the
death of Jesus, lest he should be accused before
Csesar, and his government be endangered. See
here the Pharisees, taJdng counsel how they might
put Lazarus to death, because that by reason of him
many of the Jews went away and believed on Jesus.
We are shocked at these enormities. But let us
remember, that it is the nature of every evil passion
to hurry men into crimes from which an uncor-
rupted conscience would revolt. No man can say
to any sin, Thus far shalt thou go, and no farther.
The axe must be laid to the root of the tree.
Let none stifle, like the Pharisees, the first
breath of conviction ; let none resist, as they did,
the power that might convert them : but " keep
their heart with all diligence," and pray for light
to discover their most "secret faults," lest they
break out into presumptuous sins."
SS6 JOHN XII. 20— ^S.
LECTURE LXIII.
JESUS INTIMATES THAT THE HOUR OF HIS
CRUCIFIXION IS NEAR AT HAND.
John xii. 20 — 23.
20. And there were certain Greeks among them that
came up to worship at the feast :
21. The same came therefore to Philip, which was of
Bethsaida of Galilee, and desired him, saying. Sir, we
would see Jesus.
22. Philip Cometh and telleth Andrew : and again An-
drew and Philip tell Jesus.
These were Gentiles by birth and residence. But
from some favourable circumstances they had be-
come acquainted with the Jewish scriptures and the
Hebrew faith, and had turned so far from their na-
tional vanities, as to worship the living and true
God, the Creator of the world. There were many
such, like the centurion, whose servant was healed
at Capernaum ;^ like Cornelius, whose " prayers
and alms had come up as a memorial before God." "
But as they did not profess the religion of the
Jews, the apostles hesitated, when they came to
Philip, saying. Sir, we would see Jesus. The apos-
tles did not yet understand that his light should
" lighten the Gentiles." But Jesus saw through
1 Matt. viii. 5. 2 Acts x. 4.
JOHN XII. 20—33. 337
the mist by which they were surrounded, and knew
that the accomplishment of the prophecy was ap-
proaching-, when kings shoukl come to his light,
and the Gentiles to the brightness of his rising.^
He replied in mysterious words.
23. And Jesus answered them,, saying, The hovr is
come, that the Son of man should he glorified.
24. Verily, verily, I say unto you. Except a corn of
wheat fall into the ground and die, it abideth alone : hut
if it die, it bring eth forth much fruit.
25. He that loveth his life shall lose it ; and he that
hateth his life in this world shall keep it unto life eternal.
The Son of man, coming to his own world, and
his own people, had not been received with glory.
The only triumph which he knew% was that just
now recorded, when a colt, "an ass's colt," bore
him into Jerusalem, and the multitude spread
their garments before him. But now the hour icas
come that the Son of man should he glorified. He
should burst the gates of the grave, and ascend to
" the glory which he had with the Father before the
world was."
But it is not his own glory which affects the
mind of Jesus. That glory, in its proper sense,
admitted of no increase. His glory is man's hap-
piness, man's salvation ; the bringing immortal
souls " from darkness to light," from death to life,
from "' the power of Satan unto God."
And how should this be accomplished ? In real
truth, the words. Now shall the Son of man he glo-
3 Isa, Ixii. 2.
z
338 JOHN XII. -20—33.
rijied, must be thus interpreted, Now sliall the Son
of man be crucified. The foundation of that glory
must be laid on the cross, and in the grave. As
the corn of wheat must fall into tJie ground and die,
in order that it may bring forth fruit, and by
dying send up an abundant produce, nourished by
itself, partaking of a nature like its own : so should
it be in the kingdom of God. The seeds of an
abundant harvest, "bringing many sons to glory,"
must be sown in the grave.
This truth, which began with the Lord himself,
extends to his disciples also. As he, their Master,
counted not his life de'ar unto himself: so must
those who follow him be prepared, in many trials,
to hate their life, in this world, (to act as if hating
it,) and they should keep it unto Ufe eternal.
26. If any man serve me, let liimfolloiu me ; and luhere
I am, there shall also my servant he : if any man serve me,
him will my Father honour.
27. JSfoiu is my soid troubled ; and what shall I say ?
Father, save me from this hour : hut for this cause came I
^into this hour.
28. Father, glorify thy name. Then came there a voice
from heaven, saying, I have hoth glorified it, and will glo-
rify it again.
29. The people therefore, that stood hy, and heard it,
said that it thundered : others said, An angel spake to
him.
SO. Jesus ansioered and said. This voice came not hecause
of me, hut for your sakes.
31. Now is the judgment of this world : now shall the
p>rince of this world he cast out.
82. And I, if I he lifted up from the earth, will draw
all men unto me.
JOHN Xll. -20— 33. 339
33. This he said, signifying what death lie should die.
At first appearance, the event to which our Lord
is here looking- forward, would be the triumph of
tJds wo?'Id, not its judgment : the victory of the
prince of this world, not its overthrow. As he
said to the soldiers afterwards, " This is your
hour, and the power of darkness." But he ex-
tends his view beyond : foresees the consequence
of his death, by which in the end the world shall
be overcome, and the dominion of Satan broken.
He sees that his cross should do what nothing else
had done ; should be " the victory that overcometh
the world." It is not only of his death, but the
mode of his death that he speaks. /, if I be
lifted up from the earth, tvill draw all men unto
me. Tills he said, signifying what death lie should
die.
And it can 1)e explained. Tiiat death was the
severest punishment of sin ; and he endured it as
the penalty of sin. " He bore our sins in his own
body;" he died, "the just for the unjust, that he
might bring us to God." Now this furnishes to
man that proof that he most needs, and is most
slow and unwilling to receive — the proof of the
sinfulness of sin : that is, of its heinousness in
God's sight, and of the consequences to which it
leads. In the death of the cross we have a ])roof
of this which no man can deny, unless he denies
the whole history of Christ : a ]iroof, too, fi-oni
fact. Men may say, that " the Avorm which dietli
not," and " the fire that is not quenched," and
" the blackness of darkness for ever," are figurative
z 2
340 JOHN XII. 20—33.
phrases by which nothing real is intended. Thus
multitudes are deceived, as Eve Mas, and believe
that they " shall not surely die," though they
transsrress the laws which God hath commanded
them to observe. Jesus, lifted up from the earth,
and bearing the wrath of God upon the cross,
speaks a different language. It was sin which
reviled and buffeted him ; sin which pierced his
hands and feet ; sin which made him melt in
speechless agony ; sin which drew from him the
last affecting words, " My God, my God, why hast
thou forsaken me ?"
With this fact before their eyes, none who be-
lieve it can venture upon sin as that which God
notices not, which no evil follows. By the cross
on which the ransom was paid, sin is crucified to
them, and they to sin. And so his words are
made good ; he being lifted up from the earth,
draws all men unto him : gives them a motive and a
reason why they should " suffer with him," should
" deny themselves," should " mortify the flesh
with the afll'ections and lusts," and " follow after
holiness, without which no man shall see the Lord."
JOHN XII. 34—43. 341
LECTURE LXIV.
THE HEARTS OF THE JEWS ARE HARDENED
THROUGH UNBELIEF.
John xii. 34 — 43.
34 The 2)eople answered Mm, We have heard out of the
law that Christ ahideth for ever : ^ and hoiu sayest thou,
The Son of man must be lifted up ? luho is this Son of
man I
85. Then Jesus said unto them, Yet a little while is the
light with you. Walk tvhile ye have the light, lest darkness
come lipon you : for he that walketh in darkness knoweth
not luhitJier lie goeth.
36. While ye have light, believe in the light, that ye
may be the children of light. These things spake Jesus,
and departed, and did hide himself from them.
37. But though he had done so many miracles before
them, yet they believed not on him :
38. That the saying of Esaias the prophet might be ful-
filled, which he spake, Lord, who hath believed our report ?
and to whom hath the arm of the Lord been revealed ?
39. Therefore they could not believe, because that Esaias
said again,
40. Ee hath blinded their eyes, and hardened their
1 We have heard out of the Scripture : that is, " the law and
the prophets." They had collected this from the general tenor
of the prophecies : as, that God would "not fail David, hut cause
his seed to endure for ever:" that "of his government there
should he no end."
342 JOHN XII. 34—43.
heart; that the i/ sJiould not see loith their eyes, nor un-
derstand with thei7' heart, and be converted, and I should
heal them.
41. These things said Esaias, when he sawhis glory, and
spake of him.
42. Nevertheless among the chief riders also many be-
lieved on him : but because of the Pharisees they did not
confess him, lest they should be put out of the synagogue.
43. For they loved the praise of men more than the praise
of God.
Jesus had given a solemn warning to the Jews ;
Yet a little while is the light with you. While ye
have light, believe in the light, that ye may be the
children of light.
But, atlds St. John, though he had done so many
miracles before them, yet they believed not oji him.
As Isaiah had given reason to expect, when he
prefaced his well-known prophecy, by asking,
Ijordf who hath believed our report, and to whom is
the arm of the Lord revealed f^ And again, He
hath blinded their eyes, and hardened their heart ;
that they should not see with their eyes, nor under-
stand with their heart, and be converted, and I
should heal them.
We perceive, therefore, that something more is
necessary to faith, than sufficient evidence. These
had sufficient evidence, in the many miracles which
he had done. These had sufficient evidence, for
many were convinced by it. Among the chief
rulers also many believed on him ; but because of the
Pharisees they did not confess him, lest they should
- Isa. liii. I ; and vi.'lO.
JOHN XII. ;34— 43. 343
he put out of the syncujofjue. For they loved the praise
of men more than the praise of God.
It was not, tlierefore, evidence which was want-
ing, but a heart to receive evidence, to act upon
conviction. And this heart man has not in him-
self; it is the gift of God, the Mork of the Holy
Sijirit. " No man can come unto me, (our Lord
had already said,) unless the Father who hath sent
me draw him." The case was exactly the same
with their forefathers in the wilderness, (Dent.
xxix. 2 — 4,) when Moses called unto all Is-
rael, and said unto them, Ye have seen all that
the Lord did before your eyes in the land of Egypt
unto Pharaoh, and unto all his servants, and unto
all his land ; the great temptations which thine
eyes have seen, the signs, and those great mira-
cles : yet the Lord hath not given you an heart to
perceive, and eyes to see, and ears to hear, unto
this day."
What shall we say then? Is there unrighte-
ousness with God? Is he as one who "takes up
that he layeth not down, and reaps that he did
not sow ?"'^ This, we know, can never be. "God
willeth not the death of a sinner, but rather that
he be converted and live," xVnd he calls upon
the inhabitants of the whole earth to witness his
dealings with his people : (Isa. v. 3 :) " And now,
inhabitants of Jerusalem, and men of Judah,
judge, I pray you, betwixt mo and my vineyard.
What could have been done more to my vineyard
^ See Luke xix. 21.
344 JOHN XII. 34—43.
that I have not done in it? Wherefore, when I
looked that it should bring forth grapes, brought
it forth wild grapes ? "
The fault, then, must have been in the Jews
themselves, whose hearts were hardened. Let us
consider their behaviour.
Jesus did among them works beyond the power
of man. They could not deny it. What then?
Did they come forward in a body, and acknow-
ledge with Nicodemus, " Thou art a teacher come
from God?" Or say, like Simon Peter, "Thou
art the Christ, the Son of the living God?" No:
they perverted the people's minds by affirming,
" This man doth not cast out devils, but by Beel-
zebub, the prince of the devils:"* and agreed, that
"if any man did confess that he was Christ, he
should be put out of the synagogue.'" ^
Again, in the course of Jesus's teaching, many
things fell from him which they either could not
understand, or did not like to understand. What
did they then ? Wait for further instruction ? In-
quire humbly, examine patiently ? No. They
complained, " This is a hard saying : who can
hear it ? From that time many of his disciples
went back, and walked no more with him.'"^
Others heard what they could not refute, and
saw what they could not deny. But, as we are
here told, because of the Pharisees they did not
confess him, lest they should be put out of the syna-
()0(jue.
^ Matt. xii. 24. ^ joi^ j^. 22. ^ John vi. (iO, (56.
JOHN XII. 34—43. 345
Now without doubt God could have so changed
the hearts of all these persons, that they should
have cast away their worldly fears, and their pre-
sumptuous murmurings, and their obstinate defi-
ance, and have fallen on their knees before Jesus,
confessing, "Thou art the Son of God, thou art
the King of Israel." He did this in the case of
Saul, and stopped his career of malice and blas-
phemy. " He will have mercy on whom he will
have mercy." " And who art thou, man, who
repliest against God ?" ^
But such is not the usual course of his dealings
with men. " The earth which drinketh in the
rain which cometh oft upon it, and bringeth forth
herbs meet for them by whom it is dressed, re-
ceiveth blessing from God." ^ This is the ordi-
nary rule. " While he that being often reproved
hardeneth his neck, shall suddenly be destroyed,
and that without remedy." ^ So it proved with
this generation ; — as Isaiah had foretold, He hath
hlinded their eyes, and hardened iJieir heart ; that
they should not see ivith their eijes, nor understand
ivith their heart, and he converted. There is no-
thing uncommon either in the conduct of the
Jews, their hardness of heart ; or in its conse-
quence, their rejection. Some of them turned
away their eyes from evident truth : could not
deny it, but M'ould not see it. How many do the
same ! cast aside the book which they are unable
' See Rom. ix. 1(5, 19. ^ Ileb. vi. 7.
^ Prov. xxix. 1.
346 JOHN XII. 34—43.
to refute, but unwilling to be ruled by : — avoid the
l^reacber, who presses closely uj^on their consci-
ences, with much the same words perhaps as were
used towards our Lord himself: — "he perverteth
the people :" — " we know not whence he is."
Others of the Jews stifled conviction. " This
man doth many miracles : but if we let him alone,
the Romans will come and take away our place
and nation." Or, because of the Pharisees, did not
confess him, lest they should be put out of the syna-
gogue. How many do likewise ; and are led by
some worldly reasons to resist the impression of
their conscience ! They engross themselves in
continual cares : never leave their minds unoccu-
pied ; feel an inward sense that all is not right,
yet do not live as disciples of Christ, because of
the habits to which they are attached, the compa-
nions or the pleasures which they do not choose to
resign.
And shall it be said, that God is unrighteous, if
he leaves such hearts in their barren lifeless state,
and that in calling them to account hereafter, he is
as one who seeks to reap where he has not sown ?
The truth is, that men " will not come unto
Him that they might have life." How often would
he have gathered his children together, " even as
a hen gathereth her chickens under her wings, and
they WOULD not ?" ^
They would not : and have left us a M-arning
" lest there be in any an evil heart of unbelief," so
1 Matt, xxiii. 37.
JOHN XII. 44—50. 347
as to "receive the grace of God in vain." Ra-
ther " seek the Lord, uliile he may be found, call
upon him while he is near f and ivalh wJtile ye
have the lights lest darkness come upon you.
LECTURE LXV.
CIIIIIST REPRESENTS HIMSELF AS SENT BY THE
FATHER, TO BE THE LIGHT OF THE WORLD.
John xii. 44 — 50.
44. Jesus cried and said, He that heUeveth on me, be-
lieveth not on me, hut on him that sent me.
45. And he that seeth me seeth him that sent me.
Our Lord repeats here, what he had often af-
firmed before, that what we know of the Father,
we know of him through the Son. " No man
knoweth the Father but the Son, and he to whom-
soever the Son will reveal him."
It is not so much respecting the nature or the
majesty of God that he speaks, as respecting his
will and counsels. And this is what concerns us.
In regard to the being and majesty of God, what
Job has expressed will be always true : " Canst thou
by searching find out God ? canst thou find out the
Almighty to perfection?" Rut in regard to the
will of God toward man, that is revealed to us in
10
348 JOHN Xir. 44—50.
the gospel ; and whosoever sees by faith, — that
is, believes in — Jesus, Christ, sees God, whose will
Christ represents, whose counsels he discloses. So
in what follows.
46. J am come a light into the world, that whosoever be-
lieveth on me should not abide in darkness.
47. And if any man hear m.y words, and believe not, I
judge him not : for I came not to judge the world, but to
save the world.
48. He that rejecteth me, and receiveth not my words,
hath one that judgeth him : the luord that I have spoken,
the same shall judge him in the last day.
49. For I have not spoken of myself ; but the Father
ivhich sent me, he gave me a commandnent, tuhat I should
say, and luhat I should speak.
50. And I knoiu that his commandment is life everlast-
ing : ruhatsoever I speak, therefore, even as the Father said
unto me, so I speak.
The terms here used are well worth our consi-
dering. / am come a light into the world, that who-
soever believeth on me should not abide in darkness.
This clearly implies, that without him, men are
in darkness ; and it is a just description. Con-
sider what it is to be in darkness. Our Lord
himself describes it : " If any man walketh in
the day, he stumbleth not, because he seeth the
liofht of this world. But if a man walk in the
night he stumbleth, because there is no light in
him." He stumbleth ; or he wanders out of the
way altogether, and in the end finds that he has
wearied himself in vain, that his whole course has
been mistaken. Such was the case with the hea-
then. They worshipped as God they knew not
JOHN XII. 44—50. 349
what ; and turned the g'lory of the Creator into
the image of weak and sinful man. Such was
the case with the Jews, though in a different
way of error: they trusted that they were
"Abraham's children," that they had the fovour
of Abraham's God ; and knew not that many
should come from the east and the west, the north
and the south, and sit down with Abraham in the
kingdom of God, while the cliildren of the king-
dom should be thrust out. Such is the case with
too many in every age, who think themselves to be
"light," and "walking in the light," when in
truth they are in the broad road which leadeth to
destruction, They have risen early, and late
taken rest, and eaten the bread of carefulness, and
find, too late, that they have spent their money for
that which is not bread, and their labour for that
which satisfieth not. At the close of their earthly
life, they have secured to themselves wealth, which
cannot purchase heaven ; have received the " praise
of men," but now want "the honour which Com-
eth from God;" have enjoyed pleasures, which
have only proved them to be " lovers of pleasure
more than lovers of God ;" have indulged sins,
which have shown that they were not " children of
light," but " of darkness."
Meanwhile our Lord has said, / am come a light
mto the ivorld. If so, there will be a manifest dif-
ference between those who are followino- that liaht,
and those who abide in darkness. No less dif-
ference than between the blind man and the man
who sees : between one who travels in the darkness
6
350 JOHN XII. 44—50.
of the mght, and another whose course is guided by
the liofht of day, and who neither stumhleth nor wan-
dereth, " because he seeth the light of this workl."
Consider what that difference will be.
The man will know the end of his journey,
and the destination to which he is bound, and the
way in which he must walk to reach that end.
He has inquired within himself, " Wherewith shall
I ai)pear before the Lord ? " And here the liyJit
comes in to his assistance, and displays to him our
" Advocate with the Father, Jesus Christ the
righteous, who hath made propitiation for our sins."
By this light he is guided in his Avhole progress : he
does not look on it as an object to be gazed at, and
admired, and then left and forgotten : but he keeps
his eyes steadily upon what he has seen, and pro-
ceeds, " looking unto Jesus the author and finisher
of his faith :" looking to him for instruction, for
guidance, for help, for support, for victory. He
is the Christian's light, the Christian's sun : as
evident to his mind, as the sun in the heavens to
the bodily eye. He was so represented in the
words of prophecy, saying, " Arise, shine ; for thy
lioht is come, and the glory of the Lord is risen upon
thee." ' And St. Paul describes the fufihnent of
the prophecy : ' " God, who commanded the light
to shine out of darkness," who said at the begin-
ning, "Let there be light, and there was light,"
" hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus
Christ."
' Isa. Ix. 1. '2 2* Cor. iv. 6.
JOHN XII. 44—50. 351
Here, tlien, is an easy tost for self-inquiry. Is lie
such to ourselves? Do we look up to him as our
light, our sun : mIio rouses us from sleep, that sleep
of the soul, in which too many live and die ; who
enables us to discover our course on earth ; who
conducts us to God ; who points out our path ; who
directs our steps ; who animates our heart ; who en-
livens all our ways ?
If that is not the case, it would be vain to deny
that Ave are ahldtng in darkness. It would be
worse than vain ; for such error would hinder us,
as it hindered the Pharisees of old, from coming-
to him who is able to disperse the mist from before
our eyes ; and if persisted in, must issue in the
" blackness of darkness "' for ever. TJie command-
ment which the Father gave what Jesus should say
and ivhat he should speak, that commandment is life
everlasting. But it is also everlasting death to
those who reject it. For he that rejecteth one, and
receiveth not my words, hath one that judgeth him :
the word that I have spoken, the same shall judge
him in the last day.
352 JOHN XIII. 1 — 11.
LECTURE LXVI.
THE LORD snows, BY A FIGURATIVE ACTION,
THE NECESSITY OF BEING CLEANSED BY HIS
BLOOD.
John xiii. 1 — 11.
1. Noiv before the feast of the Passover, rvhen Jesus knew
that his hour was come that he should depart out of this
tcorld unto the Father, having loved his own which were
in the world, he loved them unto the end.
2. And supjyer being ended, the devil having now put
into the heart of Judas Iscariof, Simons son, to betray
him ;
3. Jesus knowiug that the Father had given all things
into his hands, and that he was come from God, and went
to God :
4. He risetJtfrom supper, and laid aside his garments ;
and took a towel and girded himself.
5. After that he poureth tvater into a bason, and began
to wash the disciples'' feet, and to wipe them with the
towel wherewith he was girded.
This is a remarkable transaction, in regard to
the meaning it conveyed. But our different man-
ners make it appear remarkable in respect to that
part of it which had nothing really singular. The
bathing the feet of those who came as guests, was
with the Jews and other people of the East a cus-
tomary thing. Jesus mentions it as an attention
JOHN XIII. 1 — 11. 353
which he had reason to expect, though he did not
receive it from Simon the Pharisee, by whom he
was entertained. (Luke vii. 44.) He says, " Si-
mon, seest thou this woman ? I entered into thine
house, thou gavest me no water for my feet : but
she hath washed my feet with tears, and wiped
them with the hairs of her head."
The action itself, therefore, had notliinof sino-ular.
The wonder was, that he should do it: that he
who ought to have been " ministered unto," should
undertake to miuister : that he should " o-inl
himself, and come forth to serve them" who called
him Master and Lord. And when Peter remon-
strated, the answer given to him shows that it
is not even the humble and condescending cha-
racter of the transaction, but its figurative nature,
which was our Lord's chief object, and which we
are bound in the first place to consider.
6. Then conielh he to Shnoti Peter: and Peter said
unto him, Lord, dost thou wash mi/ feet ?
7. Jesus answered and said unto hint, IJliat I do thou
knowest not now ; but thou shalt know hereafter.
8. Peter saith unto him, Thou shalt never wash my feet.
Jesus answered him. If I wash thee not, thou hast no part
itith me.
9. Simon Peter saith unto him, Lord, not my feet only,
but also my hands and my head.
10. Jesus saith to him. He that is washed needetJi not
save to wash his feet, but is clean every whit: and ye are
clean, but not all.
11. For he knew who should betray him ; therefore said
he, Ye are not all clean,
A A
354 JOHN XIII. 1—11.
We perceive at once that there is a meaning
here beyond the mere circumstance to which the
words related. If I wash thee not, thou hast no part
with me. Jesus couW not mean, that unless he
performed this servant's office for Simon, Simon
could have no part with him ; neither if this were
the purport of his words, was it one which could
not be then explained, but he should know hereafter.
That part of it from which he was to learn a lessoii
of humility, was, in fact, explained immediately ;
whosoever will he chief among you, let him he your
se7'vant.
But the principal object of this transaction could
not be explained, till the blood had been really
shed, which was soon about to flow, and to open " a
fountain for sin and for all uncleanness." ' " The
blood of Christ," we know, "cleanseth from all
sin." This was prefigured under the law, as St.
Paul expressly shows, by the use of blood in the
service of the sanctuary. (Heb. ix. 21, and 13, 14.)
" Moses sprinkled with blood both the tabernacle
and all the vessels of the ministry. And almost
all things are by the law purged with blood ; and
without shedding of blood is no remission. If then
the blood of bulls and of goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh : how much more shall
the blood of Christ, who through the eternal
Spirit offered himself without spot to God, purge
your conscience from dead works to serve the
living God ? "
' Zech. xiii. I.
JOHN XTII 1 — 11. 853
This then wa^^ the meaning of our Lord in wliat
he said to Peter : If I wash thee, not, thou hast no
part with me- Sin attaches to thy nature ; — for
" that which was born of the flesh, is flesh :" — sin
attaches to thy conscience : for " what man is he
that liveth and sinneth not ? " ]iut thon mayest be
" washed, be sanctified, l)e justified," by the blood
of the everlasting- covenant,^ in which God lias
l)romised remission of sin to the disciples of his
beloved Son. Here thou mayest wash and be
clean. But if I wash thee not, thou hast no part
zuith me.
The apostle now perceived his Master's purpose,
and eagerly claims his offer. Lord, not my feet onli/,
hut also my haiids and my head. Utterly corrupt
by nature, I need to be completely cleansed. The
Lord replies. He that is washed (has been washed)
7ieedeth not save to wash his feet, but is clean every
whit. Here another truth is conveyed under a
figure. One who has used the bath, as was their
constant custom, needs not to bathe again ; but re-
turning home, or visiting the house of a distant
friend, he might accept that ordinary hospitality
which Simon did not offer; he might wash his feet
on entering in. This answers to the state of the soul
which is in covenant with Christ. As the body is
purified by bathing, the soul is purified by his
blood : and they who have sought this fountain,
and made it theirs by faith, may be compared to
those who have already used the bath, and are clean
every ivhit. So, says our Lord, ye, my apostles, who
2 1 Cor. vi. 11. 1 Pet. i. 19.
A A 2
350 JOHN Xm. 1—11.
have believed in me, are clean : and " if ye con-
tinue in my word," ye need no other purification.
The evil that is in the world will still defile the
nature which is too liable to be defiled : but the
same blood will cleanse, applied by habitual re-
pentance. Still " ye are washed, ye are sanctified,
ye are justified." Ye «re clean ; — but not all.
Not all. Judas had no part in tbat acceptance,
which had been granted to the other apostles.
Outwardly washed, he had enjoyed the same pri-
vileges, and been parktaker of the same cleansing :
but he had never been really washed or sanctified,
or justified, because his heart had never really ap-
plied itself to the Redeemer. It was not that he
had once been in a justified state, accepted before
God, and was now about to forfeit the favour which
he had enjoyed. He had never been accepted by
him who sees the heart, and knew the ineffectual,
unsubstantial nature of the faith which he pro-
fessed in Jesus. Therefore said he. Ye are not all
clean.
How is it with ourselves ? We have all one Lord,
one creed, one baptism. Have all the same heart ?
a heart which has been sj^rinkled with that blood,
which " cleanseth from all sin ? " For observe
how clearly it is shown here, that no one has any
part in "the redemption which is in Christ Jesus,"
unless he has been " washed in the blood of
the Lamb," and is purified by his Spirit from the
corruption of nature, and the pollution of sin. If
I wash thee not, thou hast no part with me.
10
JOHN XIII. 12—30. 357
LECTURE LXVII.
THE APOSTLES ARE EXHORTED TO MUTUAL
CONDESCENSION; AND WARNED, THAT THERE
IS A TRAITOR AMONG THEM.
John xiii. 12 — 30.
1-2. »S'o after he had ivashed their feet, and had taken
his garments, and was set down again, he said unto them.
Know ye what I have done to you ?
13. Ye call me Master and Lord: and ye say icell ; for
so I am.
14. If I then, your Lord and Master, have ivashed your
feet ; ye also ought to wash one another's feet.
15. For I have given you an example, that ye should do
as I have done to you.
16. Verily, verily, I say unto you, Tlie servant is not
greater than his lord : neither he that is sent greater than
he that sent him.
17. If ye know these things, happy are ye if ye do them.
We are here instructed in another, though se-
condary, object of this transaction. It Avas to
remain as a perpetual lesson of humility and
condescension. This too is particularly insisted
on. Knoiu ye what 1 have clone to you? Ye
venerate me, and ye have reason, as your Mas-
ter and Lord: as having a far higher superio-
rity above you, than any one of my disciples
can ever have above his brethren. If I then,
your Lord and Master, have done towards you
what is properly a_ servant's office, / have given
358 JOHN XI 11. 12—30.
you an example, that ye should do as I have done to
you. Tlie disciples of Christ are called to many
acts of self-denial, many duties which may seem
humiliating and degrading. The abodes of po-
verty, of disease, and sometimes of vice and
wretchedness, must be visited. This requires
self-denial: it is painful in itself: and it often
excites the scorn of others, who are strangers
to the constraining motive. So likewise they must
reprove those who "hate to be reformed," and in-
struct those who are deaf to instruction, and ex-
hort those upon whom exhortation is thrown away.
For this they need encouragement. Their Lord
and Master has given them an example : and
the servant is not greater tlian his lord, neither he
that is sent greater than he that sent him.. How
often has this consideration excited the Christian
to works of charity, and supported him in scenes of
humiliation, to which nothing except the love of
Christ and the example of Christ would have con-
strained him !
The apostles, too, we nmst observe, had need of
a lesson of humility. It does not appear in St.
John's narrative, but it is recorded by the other
evangelists, that on this very occasion, ''there was
a strife among them, which should be accounted
greatest."^ And the very duties which hereafter
they would be called to, were likely to give this
course to the corruption of the heart ; to be the
occasion of rivalry and jealousy. In the earliest
period of the church, St. Paul was obliged to cor-
1 Luke xxii. 24. Matt, xviii. l.'>— ^65. Mark ix. 33.
JOHN XIII. 12—30. 359
]-ect this iincliristian spirit. He writes to the Co-
rinthians, (1 Cor. i. 11,) "It hath Ijeen declared
unto me that there are contentions among you.
Now this I say, that every one of you saith, I am
of Paul, and I of Apollos, and I of Ce})lias." And
again, to the Philippians, (Phil. i. 15,) "Some
indeed preach Christ of envy, and strife, and con-
tention." It was an evil which would arise, in
part, even from the esteem in which the christian
teachers were held on account of the benefits which
they conferred.
Therefore he proceeds, (ii. 3 — 7,) " Let no-
thing be done through strife or vain glory : but
in lowliness of mind let each esteem other bet-
ter than themselves." With what force does
this exhortation come, when the apostle adds,
" Let this mind bo in you, wliicJi was also in
Christ Jesus : who, being in the form of God,
thought it not robbery to be equal with God : but
made himself of no reputation, and took u])on him
the form of a servant ; " nay, took upon him the
office of a servant towards the disci ])les whom he
had chosen, and left a standing example to all
that should believe in him through their word,
that they should do as lie had done.
But there are many who neither regard the pre-
cept nor the example. Many are " hearers, and not
doers of the word : deceiving their own souls." If
ye know these things, hajrpy are ye if ye do tliem.
Nay, even among the twelve, there was one who,
hearing the words and seeing the works of divine
goodness, still remained the slave of sin and Satan.
300 JOHN XI 11. 12—30.
1 8. / speak not of you all : I knoiv whom 1 have chosen ;
hut that the scripture may he Jul filled. He that eateth
hreacl ivilh me hath lifted up his heel ayainst me.^
19. Noio I tell you before it come, that, when it is come
to pass, ye may believe that I am he.
20. Verily, verily, I say unto you, He that receivetk
whomsoever I send receiveth me ; and he that receiveth
me receiveth him that sent me.
21. When Jesus had thus said, he was troubled in spirit,
and testijied, and said, Verily, verily, I say unto you, that
one of you shall betray me.
22. Then the disciples looked one on another, doubting
oftvhom he spake.
23. Noio there was leaning on Jesus' bosom one of his
disciples, whom Jesus loved.
24. Simon Peter therefore beckoned to him, that he
should ask who it should be of whom he spake.
25. He then lying on Jesus' breast saith unto him, Lord,
who is it ?
26. Jesus answered, He it is, to whom I shall give a sop,^
when I have dipped it. And when he had dipped the sop,
he gave it to Judas Iscariot, the Son of Simon.
27. And after the sop Satan entered into him. Tlien
said Jesus unto him, Tliat thou doest, do quickly.
28. Now no man at the table knew for what intent
he spake this unto him.
29. For some of them thought, because Judas had the
bag, that Jesus had said unto him, Buy those things that
we have need of against the feast ; or, that he should give
something to the poor.
30. He then having received the sop went immediately
out : and it was night.
^ See Ps. xli. 9, where David thus speaks of the traitor Ahi-
tliophel. The metaphor is taken from the restive horse or ox
which lift their lieel against their feeder.
•^ ^wfiLoy. More properly, a slice, or morsel.
JOHN Xlil. 1-2—30. 361
God has mercifully provided that we know the
steps which led to the treachery of Judas, as well as
the crime itself. The steps by Avliich he came to
this last bad act, were covetousness and fraud ha-
bitually indulged : long' practised in despite of all
that miffht have raised his heart from earth to hea-
ven. The occasion was now offered, by which he
might still further gratify his ruling passion. " The
chief jjriests and the Pharisees had given a com-
mandment, that if any man knew where he were, he
should show it, that they might take him." He was
now within their reach : and Satan entered into the
heart of Judas, and instigated him to fulfil his agree-
ment with the chief priests, and claim the " thirty
pieces of silver," for which he had covenanted
with them. ^ Thus was the scri])ture fulfilled, He
that eateth bread with me hath lifted up his heel
against me. And thus also is the whole of scrip-
ture fulfilled, which teaches us that the heart is
deceitful above all things : which warns us to
watch and pray that we enter not into tempta-
tion: which assures us that our adversary the devil
is always on the watch, seeking whom he may
devour : and that when he finds a heart open and
ready for his reception, he enters in and dwells
there ; and " the last state of that man is worse
than the first."
Truly " the Son of man goeth, as it is written
of him : but woo unto that man by whom the Son
of man is betrayed."
■^ See Matt. xxvi. 14— Ki. Luke xxii. 22. Luke xi. 21— 2G.
362 JOHN Xlll. 31—38.
LECTURE LXVIII.
THE APOSTLES WARNED OF CHRIST'S REMOVAL,
AND EXHORTED TO MUTUAL LOVE.
John xiii. 31 — 38.
31. Therefore, when he was gone out, Jesus said, Now
is the Son of man glorijied, and God is glorified in him.
32. If God ho glorified in him, God shall also glorify
him in himself, and shall straightway glorify him.
33. Little children, yet a little while I am with you.
Ye shall seek me: and as I said unto the Jews, Wiiither
1 go, ye cannot come ; so noiv I say to you.
34. A new commandment I give unto you. That ye love
one another; as I have loved you, that ye also love one
another.
35. By this shall all men knoiv that ye are my disciples,
if ye have love one to another.
The time was now close at band when the dis-
ciples of our Lord should be left without the guar-
dian who bad hitherto directed them. He prepares
their minds for this. Noio is the Son of man glori-
fied, and God is glorified in him. The glory which
he sought in taking man's nature, the glory of
"bringing many sons to glory," is now about to
be secured by his death upon the cross. The ran-
som will be soon paid, which shall set free the
prisoners of Satan, and exalt his Conqueror to
7
JOHN XIIT. 31—38. 3G3
everlasting honour. And so likewise shall God be
glorified in him : his justice, his holiness, his good-
ness, will he made manifest to the world.
But the disciples, as he had before said, would
" weep and lament." They would seek him to in-
struct, to direct, to encourage them, and seek him
in vain : for whither he was going, it was not yet
their time io come.
One thing, and only one, would be a bond of
strength and consolation ; — mutual love. And this
he presses u|)on them. A new comtnandmcnt I give
unto you. That ye love one another ; as I have loved
you, that ye also love one another.
It appears strange that this should be called a new
commandment. Moses had enjoined it, in his law :
" Thou shalt love thy neighbour as thyself." And
even perverted as his law had been by the corrup-
tions of the Jev.dsh teachers, they still retained the
precept. " Thou shalt love thy neighbour."
True. They retained the precept. But they
did not observe the practice. Self-importance, self-
love, self-interest prevailed over it ; and there wanted
a sufficient motive to overcome these selfish feel-
ings. St. Paul could reflect uj)on his past life as
a Pharisee, and say that he had " lived according
to all the commandments of the law blameless."'
But he is conscious of the change which had taken
place in his feelings towards other men, since he
had become a disciple of Christ. From the ground
on which he was then standing he looks back ujion
his former state, the \\ay he had passed over, and
says, " We ourselves also were sometimes foolish
364 JOHN XIII. .31—38.
and disobedient, living in malice and envy^ hateful
and hating one another."' ^ How different such a
temper, from that strong and warm affection which
breathes in his epistles : and which did not express
itself more in words than in actions; making him
" all things to all men," ~ if by any means he might
save some ; and disposing him to sacrifice every
interest and inclination to the welfare of his chris-
tian disciples.
Because, though the commandment was not new,
the motive to observe it was new, as well as the
standard according to which it should be followed.
As I have loved you : according to the same man-
ner and degree. Here is the measure of love
pointed out : here is the manner in which it will be
shown. The measure, and the manner. Imitation
of such love will indeed fall sadly short : but this is
the pattern afforded us, the pattern by which we are
to work : that looking at that which is perfect, we
may be satisfied with nothing less : and if we do not
reach the mark, may at least advance in the line
towards it. As I have loved you : — with a disinter-
ested love J with an active love ; with a self-denying
love : — by love of this nature shall men know that ye
are 7ny disciples.
And the commandment so enforced, has not
been without effect. If we judge of the apostles
themselves as we should judge of other men, we
must see that their union, agreement, and mu-
tual co-operation were as great a wonder as any
other which attended the first ages of the gospel.
' Titus iii. 3. 3 See 1 Cor! ix. 19—22.
JOHN XI II. 31—38. 3G5
And wherever tlieir doctrines were received, love
and charity followed in the train. The general
kindness and good-will which distingnished the
christian communities was an astonishment to the
heathen, who used to say, " See how these Chris-
tians love one another!" And in all ages since,
the motive here expressed — that yc love one another-'
as I have loved ijou— has induced those who have
been actuated by it to encounter trials, submit to
sacrifices, and use exertions in behalf of others,
to which this principle alone could have stimu-
lated them. It is naturally a part of love, to be
kindly disposed towards all who are dear to those
who are dear to ourselves. And this feeling is
here called into exercise. They whom we can
help or comfort, they who are in want or tribula-
tion, are dear to him Avho died for us. And " if
God so loved us, we ought also to love one an-
other." ^
The purjiort of our Lord in thus addressing his
disciples could no longer be concealed from them,
slow as they were to apprehend it.
36. Simon Peter said nnto Jiim, Lord, ichithcr (joest
thou ? Jesus ansicered him, Wliither J (jo, thou cai/sf not
follow me now ; hut thou shall follow me afterwards.
Ql. Peter said unto him, Lord, why cannot I follow
thee now'^i J will lay down my life for thy sake.
38, Jesus answered him. Wilt thou lay down thy life
for my sake? Verily, rerily, I say nnto thee, the cock
shall not crow, until thou hast denied me thrice.
'See 1 John iv. 11.
366 JOHN XIII. .31—38.
How little men know themselves ! how little can
it be affirmed beforehand how they will act in un-
tried circumstances, or bear an unexpected temp-
tation !
But that which is impossible with man, is pos-
sible with God : and the power of the Holy Spirit
gives a strength which nature has not. He who,
within a few hours of the time when these words
were spoken, wanted boldness enough to confess
his Lord, even though that confession had no cer-
tain danger ; he was afterwards prepared to lay down
his life for his sake, not in word only, but with fore-
seen and determined purpose. For thus he writes
to his fellow Christians : " I must shortly put off
this my tabernacle, even as our Lord Jesus Christ
hath showed me : " — hath showed me when he said,
Whither I go, tJioii canst not follow me now ; hut
thou shalt follow me afterivards.
He followed him here to a cruel death : but he
has also followed him to heavenly glory : " re-
ceiving the end of his faith, the salvation of his
soul.'' He w^as enabled to " rejoice" in being thus
called to follow him, " inasmuch as he was made
partaker of Christ's sufferings: that when his glory
shall be revealed, he might be glad also with ex-
ceeding joy." ^
" Wherefore let him that suffer according to
the will of God, commit the keeping of their souls
to him in well doing, as unto a faithful Creator ; " ^
that " whether we live, we may live unto the
" I Peter iv. 13. ^ Ibid. 19.
JOHN XIV. 1—14. ^OT
Lord; or whether we die, we may die unto tlie
Lord : that whether we live or die, we may be the
Lord's.'" G
LECTURE LXIX.
JESUS COMFORTS HIS APOSTLES, DECLARING
TO THEM HIS UNION WITH THE FATHER.
John xiv. 1- — 14.
1. Let not your heart he troubled: ye heliere in God,
believe also in me.
2. In my Father .s house are many mansions : if it icere
not so, I would hare told you. I yo to prepare a place for
you.
3. And if I go and prepare a place for you, I will come
again, and receive you unto myself ; that where I am,
there ye may be also.
4. And whither I go ye know, and the way ye know.
Our Lord here comforts his disciples, and
strengthens them more and more, in ])re]>aration
for his approaching removal. Let not your heart he
troubled : ye believe in God, believe also in me. Ye
have been taught to believe in God, who " in the
beginning created all things : " believe also in me,
as one with the Father ; as having come from God,
and now returned to God from whom I came :
^ See Rom. xiv. 8.
368 JOHN XTY. 1—14.
returned too, to fulfil the purpose for which I be-
came flesh and have dwelt among you : believe in
me, as having gone to prepare a place for you in the
kingdom of God. If there might not be admit-
tance for you in that kingdom, / would have told
you. I would not have suffered you to leave all
that is valuable upon earth ; I would not have suf-
fered you to undergo persecution, and revilings, the
scorn of friends and the cruelty of enemies, for my
sake and the gospel's, if in my Father house there
had not been mani/ mansions, an abundant reward,
an infinite extent of glory.
These expressions are intended to suit the ideas
of men. A jmrent, who was about to leave his
children for a while, might cheer them in the same
manner. Your heart is naturally troubled, because
I am to be separated from you, and ye are left alone :
but be of good cheer ; I go to prepare another
and a happier abode for you, w^here we shall
always be together ; and when the time is arrived
and all is ready, / will come again and receive you
unto myself.
So we believe that it will be, according to the
description given by the apostle: (1 Thess. iv. 16:)
" The Lord himself shall descend from heaven with
a shout, with the voice of the archangel, and with
the trump of God : and the dead in Christ shall
rise first. Then we which are alive and remain
shall be caught up together with them in the clouds,
to meet the Lord in the air : and so shall we ever
be with the Lord. Wherefore comfort one another
with these words."
JOHN XIV. 1—14. 3()0
And wc do comfort ourselves, wlien trouble is
needed ; and we deny ourselves, when self-denial is
needed ; and we govern ourselves by rules which
are always needed, trusting to these words.
Here, however, some of the children interpose,
and seek for further assurance and information.
5. Thomas saifh unto him. Lord, we know not whither
thou goest ; and how can we know the way ?
0. Jesus saiih unto him, I am the way, the truth, and
the life: no man comeih unto the Father, hut by me.
7. If ye had known me, ye should have knoicn my Fa-
ther also ; and from henceforth ye know him, and have
seen him.
8. Philip saith unto him, Lord, shew us the Father, and
it sufficeth us.
Thus slowly did the apostles learn to compre-
hend the whole of Jesus's character. They ac-
knowledged him as a prophet, sent to announce
God's will ; nay, more, they acknowledged him to
be the Christ, the Son of the living God. But
they scarcely yet perceived him to be the repre-
sentative of the Father, " the brightness of his
glory and the express image of his person :" the
way, by whom alone men have access to the Fa-
ther : the trutJi, the reality and substance of all
those types and shadows under which God had
hitherto been partly concealed, and partly mani-
fested: the life. Mho hath "life in himself, and
quickeneth whom he will :" who communicates a
spiritual power to all who apply themselves to
him.
Can we wonder that they were sIom' to nnder-
1$ B
370 JOHN XIV. 1—14.
stand this ? What do we still often find ? May not
men long have the Scriptures in their hands, which
from the beginning to the end verge towards one
point, the history of redemption : — may they not
long be in the habit of hearing discourses, which
set forth the way of eternal life : — may they not
long be conversant with prayers, which are offered
in the Saviour's name : and yet have no know-
ledge of him, as the ivay, the truths and the life ;
no spiritual discernment of that righteousness,
which is " unto all and upon all them that be-
lieve?" These are spiritual truths, " spiritually
discerned ;" and can only penetrate the heart, as the
heart is opened by the Spirit of God.
Jesus replies, by declaring the fact, how he was
in the Father, and the Father in him : that whoever
Jiad seen him, had seen the Father also. This
would be further understood, when he should have
ascended to the Father, and the Holy Ghost be more
largely shed abroad upon their hearts : " receiving the
things of Christ and showing them.'
" 1
9. Jesus saith unto him^ Have I been so long time ivith
yoiiy and yet hast thou not known me, Philip ? he that
hath seen me hath seen the Father ; and how sayest thou
theUf Shew us the Father ?
10. Believest thou jiot that I am in the Father, and the
Father in me ? the icords that I speak unto you, I speak
not of myself : but the Father that divelleth in me, he doeth
the works.
11. Believe me that I am in tlie Father, and the Father
in me : or else believe me for the very works'* sake.
' John xvi. 14.*
JOHN XIV. 1— U. 371
12. Verily, veribj, I say unto you, He that helieveth on
me, the works that I do shall he do also ; and yr eater works
than these shall he do; because I yo unto my Father.
13. And whatsoever ye shall ask hi my name, that will
I do, that the Father may he ylorified in the Son.
14. If ye shall ask anythiny in my name, I will do it.
The apostles had ah-eady seen great proofs that
Jesus was one with God : tliey might believe for
the worhs' sake : the works which they had seen him
do. But greater proofs still remained to be here-
after seen : nay, to be done by the apostles them-
selves : because he was going to the Father :
because his work of redemption should be finished ;
because the Holy Ghost should descend, and carry
on to their completion the things which had been
begun.
We may be surprised to hear of greater loorks,
than the making the dumb to speak, the blind to
see, the dead to revive. But it is a greater work,
to overcome sin; to reclaim the wicked from the
error of their way; to lead the spiritually blind
into the paths of holiness ; to rouse those who are
spiritually dead to the life of righteousness. It
was a great work to heal the cripple, as John
and Peter did, (Acts iii.) as he " lay at the gate
of the temple." This they were enabled to do in
the name of Jesus, and asking in his name. Such
was the promise. They believed, and acted upon
their belief. Peter said to the man, " In the
name of Jesus Christ rise up and walk." And this
name, through faith in his name, made the man
strong; yea, the faith which is by him gave him
bb2
37-2 JOHN XIV. 1—14.
perfect soundness in the presence of them all.
This was a fulfilment of the promise given. But
there was a further promise. Greater works than
these shall he do. This too was accomplished : for
it was a greater work, when three thousand of the
Jewish assembly, convinced by the words of Peter,
" repented, and were baptized in the name of
Jesus Christ ;" even of him, whom not two months
before they had " taken, and by wicked hands had
crucified and slain."
Let this encourage all to go forward in the same
strength, trusting that they may accomplish the
same great work in their own hearts, through the
like might and power. " This is the victory that
overcometh the world, even our faith." And to
him who has achieved this first victory, the final
promise shall be made good : " To him that over-
cometh, I will give to sit with me on my throne."
/ ivill come again and receive you to myself ; that
where I am, there ye may he also.
JOHN XIV. 15—17. 373
LECTURE LXX.
JESUS ENCOURAGES THE APOSTLES WITH THE
PROMISE OF A COMFORTER.
John xiv. 15 — 17.
15. If ije loveme^ keep my commandments.
16. And I tvill pray the Father, and he shall give you
another Comforter, that he may abide with you for ever ;
17. Even the Spirit of truth ; whom the world cannot
receivcy because it seeth him not, neither knon-eth him : but
ye know him ; for he dwelleth with you, and lie shall be in
you.
Words could scarcely have been more plainly
spoken, than those in which the distinct persons
of the Trinity are here revealed to us in their se-
veral offices. Christ, as the Redeemer, prays the
Father, and he shall send another, here described
under the title of the Spirit of Truth, and of Com-
forter, who shall not, like the Son, appear for a
little while, and then be seen no more ; but shall
abide with the disciples of the Son to the end of
the world. In their proper essence, these three
characters are revealed as one. But they are also
revealed as bearing- distinct parts in the work of
man's salvation. The Father provides the plan.
The Son undertakes the means. The Holy Ghost
l>erfects the work in the soul of man. And the
374 JOHN XIV. 15—17.
end is, that Christ may be " the author of eternal
life to all that obey him." " Great is the Lord, and
greatly to to be praised : his greatness is unsearch-
able." 1
We are further told, that the presence of the
Spirit of truth, the Comforter, is the peculiar privi-
lege of Christ's disciples. Him the world cannot
receive, because it seeth him not, tieither knoweth him ;
hut ye know hiiUyfor he dicelleth with you, and shall
he in you.
Throughout his discourses here, the Lord distin-
guishes his disciples from the world, and the world
from his disciples. As when he says, '' A little
while, and the world seetli me no more : but ye see
me." " The ivorld shall rejoice, but ye shall weep
and lament." And afterwards, — '* I pray not for the
world, but for them which thou hast given me,"
" They are not of the world, even as I am not of the
world." 2
And the world, he assures us, — " the children of
this generation," " the children of this world," the
lovers of this world, cannot receive the Spirit of truth,
hecause it seeth hbn not, neither knoweth hitn. And
for an evident reason. It is the heart which receives
him : and their hearts are occupied with other
things ; are filled with the business, and the cares,
and the pleasures, and the pursuits, and the ho-
nours of this life, so that they cannot receive the
Spirit of truth. The rich young man who in-
quired of our Lord concerning eternal life ; he
could not receive the Spirit of truth : for his heart
' Ps. cxlv. 3. 2xh. xvii. 9, 14.
JOHN XIV. 15—17. 375
was full of his " great possessions." The Phari-
sees could not receive the Sjiirit of truth : for their
hearts were full of the love of this world's praise.
Martha, sister of Lazarus, was in danger of closing
her heart against the Holy Spirit, while she was
" careful and troubled about the many things" of
this present time, which " choke the word, and it
becomes unfruitful." Whilst things visible en-
gross the eye, we cannot have " the evidence of
things not seen." Whilst the things cared and
hojied for are the things belonging to this world,
the heart cannot rise and aspire to him, who is
only seen and known by faith.
It is, however, the mark of Christ's disciples,
that they do receive the Comforter, which is the
Holy Ghost. The Lord says ; But ye know hlvi ;
for he dicelleth luith you, and shall he in you. It is
his office to prepare them for that to which they
are called : for the service and duties assigned
them here, and for everlasting glory hereafter.
And in the performance of this office, he dwelleth
with them, first, to instruct them. He, says the
Lord afterwards, " he shall guide you into all
truth." " He shall teach you all things, and
bring all things to your remembrance." He takes
the words, the doctrines, the warnings, the pro-
mises of Christ, and shows them to the eyes of the
understanding. As St. Paul declares, " God
hath revealed them unto us by his Spirit : for the
Spirit scarcheth all things, yea, the deep things
of God." ^ One and the same Spirit workcth that
^ 1 Cor. ii. 10.
376 JOHN XIV. 15—17.
diversity of gifts and operations, which the people
of God exercise in the vocation to which they are
called. '
Secondly, the Holy Ghost dwelleth hi the7n, to
renew and sanctify their hearts. " That which
is born of the flesh, is flesh, and that which is born
of the Spirit is spirit." " But ye are not in the flesh,
but in the Spirit, if so be that the Spirit of God
dwell in you." ^ Thus the Corinthians had become
what they were, new creatures, with whom old things
had passed away ; being " sanctified in the name of
the Lord Jesus, and by the Spirit of our God." ^ The
apostle reminds them, that their bodies were " the
temple of the Holy Ghost, which was in them." For
" if any man have not the Spirit of Christ, he is none
of his." 7
Further, the Holy Ghost is in the disciples of
Christ, to support and uphold them in the time of
trial. So St. Paul prays for the Ephesian church,
that they may be " strengthened with might by
the Spirit in the inner man." ^ In the contempla-
tion of the perils by which he was encompassed, he
encourages himself *' knowing that this shall turn to
bis salvation through the supply of the Spirit of
Jesus Christ." 9 Trusting to the promise, " My
grace is sufficient for thee," he could encounter
any danger, and meet any difficulty to which his
faith exposed him.
4 1 Cor. xii. 8 — 12. Eph. iii. 5. ■' Rom. viii. 9.
^ 1 Cor. vi. 11. ''' Rom. viii. 9.
8 Eph. iii. 16. , ^ Philip, i. 19.
JOHN XIV. 15—17. 377
And lastly, tlie Holy Ghost is iii the disciples of
Christ to comfort them. It is through him that
the promise is fulfilled, " I will not leave you com-
fortless." He is especially distinguished as the
Comforler, who " helpeth our infirmities:" re-
moves our doubts, and calms our fears : " bears
witness with our spirit that we are children of
God : is " sent forth into our hearts," that w^e
may "come boldly to the throne of grace," as
children to a father who " sparetli his only son that
serveth him.'' ^
"What manner of men, therefore, ought we all
to be, in all holy conversation and godliness," that
we may not " grieve the Spirit of God," and pro-
voke him to dejDart from us? " Where the Spirit
of the Lord is, there is liberty." ^ In his presence
is life, and joy, and righteousness, and peace.
And to vex and resist him, by opposing his holy
suggestions, is to drive the author of these blessings
from our heart, and count ourselves miworthy of
eternal life.^
1 See Gal. iv. 6. = 2 Cor. iii. 17. ^ See Rom. xiv. 17.
378 JHON XIV. 18— 24.
LECTURE LXXI.
THE PRESENCE OF GOD IS PROMISED TO THOSE
WHO KEEP THE WORDS OF CHRIST.
John xiv. 18 — 24.
18. I will not leave you comfortless: I will come to
you.
19, Yet a little while and the world seeth me no more ;
but ye see me : because I lire, ye shall live also.
20. At that day ye shall know that I am in my Father,
and ye in me, and I in you.
21. He that hath my commandments, and keepeth them,
he it is that loveth me : and he that loveth me shall be
loved of my Father, and I will love him, and will
manifest 7ny self to him.
In these words our Lord leaves with his disci-
ples a clear and distinct promise of comfort and
support peculiar to themselves and derived to
them not through an earthly but a heavenly
channel.
Yet a little while, and the ivorld seeth me no more.
I shall be removed from the sight of the eye, and
the hearing of the ear. But ye see me : I will come
to you : I will not leave you comfortless,^ as children
who have lost their earthly parent : because I live, ye
shall live also. Because I live. Though in the sight
of men I seem to die, I shall rise again from the
' opcfiavovi.
JOHN XIV. 18—24. 379
grave and ascend to my Father, and be for ever
with him : therefore ye shall live also, through the
exercise of my power. Your earthly Hfe shall be
under my charge : " no man shall set on you to
hurt you," except as I see reason to permit it so to
be ; and your spiritual life shall be supported by a
source which never fails, a source which no man
knows, except those who are nourished by it. But
ye shall know it; know its reality, and knows its
origin ; its supply shall be a proof to you that I am
in my Father, and partake of all his power : and
that ye are in me, and supported by my union with
you.
Is all this a hidden or inward union, of which
there is no outward evidence? There is a vi-
sible and external proof by which those are known
to whom the privilege belongs. Men might pro-
fess to feel or to enjoy the love of Christ ; as num-
bers have professed it with their lips, whilst their
hearts were far from him : but there is a test to
prove them by : He thai hath my commandmentSy
and keepth them, he it is that loveth me : and he that
loveth me shall he loved of my Father, and I loill love
him, and will manifest myself to him.
22. Judas ~ saith unto him, not Iscariot, Lord, how is it
that thou wilt manifest thyself unto uSy and not unto the
world ?
23. Jesus answered and said unto Mm, If a man love
me, he will keep my words : and my Father ivill love him,
and we will come unto hitn, and make our abode with
him.
2 Judas or Judc ; called also Lcbbteus, or Thaddeus.
380 JOHN XIV. 18—24.
24. He that loveth me not, keepetk not my sayings : and
the word which ye hear is not mine, but the Father'^s which
sent me.
These words of our Lord could not be easily
comprehended by a person not accustomed to turn
bis thoughts within, and to observe what passes in
the heart. So that the apostle Jude inquires how
it could be that they should see him, or that he
should manifest himself to them, when the world
saw him no more.
Jesus does not explain to him lioiv this could be,
but repeats the assurance : I and my Father will
love the man that keepeth my words, and ice will
come unto him, and make our abode ivith him.^
In this clear and decisive manner is expressed
the spiritual presence of God with his people.
This is not unusual in Scripture. He who has
made God his portion is said to dwell with God;
as (Ps. xci. 1.) " He that dwelleth in the secret
place of the Most High, shall abide under the
shadow of the Almighty." And again, God is
said to make his abode with those who are his
people. (Is. Ivii. 15.) *' I dwell in the high and
holy place, with him also that is of a contrite and
humble spirit, to revive the spirit of the humble,
and to revive the heart of the contrite ones."
This is indeed a great promise : but not greater
than is fulfilled, sensibly and certainly fulfilled.
Its fulfilment is evident in many ways. First
^ The Father and Son : personally distiuct, though essentially
the same: therefore the plural form is used ; we will come unto
him. *
10
JOHN XIV. 18—24. 381
by the gradual departure of those other intimates
which ought never to have place in the heart, but
which will surely abide there till the Spirit of God
dislodge them; evil passions, wordly cares and
desires. And then, the presence of God will be
made manifest by such an habitual state of the
soul as nothing else could produce. The disposi-
tion of the heart is changed : perhaps from what
it has been formerly : certainly from what it would
be, if God were not dwelling there.
This change is evident, especially in two particu-
lars. First, an indifference towards worldly things.
The affections are set " on things above, where
Christ sitteth on the right hand of God : " and
therefore worldly pleasures have little power to
interest: worldly advantages are light in the ba-
lance, when weighed against things eternal: it is
perceived, that worldly riches may bring danger
as well as purchase enjoyment : and thus they that
gain, are enabled to be as though they possessed
not; and they that lose as though they lost not;
and they that are honoured, to regard the honour
which cometh from God only; and they that are
lightly esteemed for Christ's sake, to count it their
glory. Thus there is plain evidence that he who
is not with all men has come unto them, and is mak-
ing his abode with them.
And this is seen, further, in the comfort, and
tranquillity, and peace of mind, which they enjoy.
As the blessings of life do not unduly transport
them, so neither do its trials and sorrows over-
whelm them. Exactly at the time when it is
382 JOHN XTV. 18— 24.
needed, God makes his presence known, and
cheers their hearts, as the sun cheers the earth
with a genial ray of warmth and comfort which
nothing can either exckide or imitate. So that
the Christian can sometimes say that the " bed of
languishing" has been dearer to him than the
bed of health: the days of privation sweeter than
the days of possession; the season of sorrow more
worthy to be remembered than the season of re-
joicing ; because he has enjoyed the presence of
God in a higher measure and a more perceptible
manner. In the multitude of sorrows which he
had in his heart, that comfort has refreshed his
soul. As the hiding of God's face, the want of
spiritual light can turn the brightest earthly scene
to gloom and darkness ; so the manifestation of his
Spirit in the soul can enliven the house of mourn-
ing, and clothe the distressed heart with the " gar-
ment of praise."
Is this blessing desirable so that nothing else
can be compared with it ? See then the way, the
only way, in which it may be obtained, and che-
rished, and secured. Jesus said. If a man love
me, he will keep my words ; and my Father will love
him, and we will come unto him, and make our abode
ivith him.
JOHN XIV. 25—31. 383
LECTURE LXXII.
THE APOSTLES ARE CONSOLED, IN THE PROS-
PECT OF CHRIST'S DEPARTURE, BY THE
PROMISE OF THE HOLY GHOST AND INWARD
PEACE.
John xiv. 25 — 31.
25. These things have I spoken unto you^ heing yet pre-
sent with you.
26. But the Comforter, v^hich is the Holy Ghost, whom
the Father will send in my name, he shall teach you all
things, and bring all things to your remembrance, whatso-
ever I have said unto you.
m
The apostles are here taught to look for that di-
vme illumination and assistance which they would
so greatly need, both in their condition as men,
and in their character as messengers of the Gospel.
The things which Jesus had spoJten unto them, heing
yet present ivith them, they could not possibly re-
cal to mind by their own natural powers, so as
to proclaim the Gospel revelation through the
world. For this He would provide, whose mercy
had planned the whole. The Father would send
the Comforter, which is the Holy Ghost, and he
should teach them all things, arid bring all things to
their remembrance. He should teach them to ajiply
to their own hearts the instruction and consola-
384 JOHN XIV. 25—31.
tion wliieli Christ had given : and he should teach
them to convey the same to others. They could
not have spoken at all, or certainly we could have
derived no satisfaction from their words, if we were
not assured that they " spoke not in the words
which man's wisdom teaches, but that which the
Holy Ghost teacheth." '
Nor must it ever be forgotten that the same " unc-
tion from the Holy One" is equally needful to those
who receive the Gospel, and to those who teach it
Paul spoke, and disclosed the words of Scripture :
(Acts xvi. 14 :) but " the Lord opened the heart,"
that it should " attend unto the things which were
spoken of Paul." Truth shines in a dark place,
till the eyes of the understanding are enlightened
to perceive it. "Paul planteth, and Apollos wa-
tereth ; but it is God which giveth the increase." 2
" The preparations of the heart are from the Lord." ^
But still further proof of this is seen in what
follows :
27. Peace I leave with you^ my peace I give unto you :
not as the ivorld giveth, give I unto you. Let not your
heart be troubled, neither let it be afraid-
28. Ye have heard how I said unto you, I go away, and
come again unto you, If ye loved me, ye would, rejoice,
because I said, I go unto the Father : for my Father is
greater than I.
29. And now I have told you before it come to pass, that,
when it is come to j)ass, ye might believe.
30. Hereafter I will not talk much with you : for the
prince of this world cometh, and hallt nothing in me,
' 1 Cor. ii. 13. 2 gee 1 Cor. iii.,6. ^ Prov. xvi. 1.
JOHN XIV. 25—31. 385
31 . But that the world may know that I love the Father ;
and as the Father </ave me commandment, even so I do.
Arise, let us go hence.
Good reason had our Lord to say, that the disci-
ples, if they loved him, if their love had its proper
exercise, would rejoice that he was now returning
to his Father : when both he himself would be in
possession of his own glory, and when he would be
able to succour those who believed in him with all
his Father's power. Now the prince of the world
prevailed, who hath nothing in Christ : nothing in
common with him, no concern, no interest in him.
But as he warned the disciples beforehand of all
that should come to pass, and by that prophecy con-
firmed the faith which would otherwise be shaken
by his death ; so would he also secure to them a
comfort which should supply all their need. Let
not your heart be troubled, neither let it be afraid.
Peace I leave with you, my peace I give unto you.
It might seem a vain promise. We remember
the warning which he himself had uttered, " They
shall put you out of the synagogue. Yea, the time
Cometh, when whosoever killeth you, shall think
that he doeth God service." " They shall lay
their hands on you, and persecute you, delivering
you up to the synagogues, and into prisons, being
brought before kings and rulers for my name's
sake." *
Is it not strange, then, that he should say to
persons whom he forewarned to expect circumstances
like these. Peace I leave with you f When we speak
^ Luke xxi. 12.
c c
380 JOHN XIV. 25—31.
of peace as any man's lot, we think of an easy,
tranquil course of life ; of the promise of outward
comforts ; of the security of a quiet home ; of the
sweets of domestic affection. But none of these
were ever to belong to the apostles.
There must be, then, a sort of peace which is
independent of these things, independent of out-
ward circumstances : not always accomjianying
them, when they are favourable ; not always dis-
turbed by them, when they are adverse.
Certainly there is a peace which this world can
neither give nor take away: and which He alone
can bestow, who has access to the soul, who can
reach and rule the heart. How little can outward
comforts effect, when the mind is disturbed, per-
plexed, and ill at ease ! Offer all that the world
giveth to the man who has lost what in the world he
most valued — his fortune, or his child, or the wife
of his bosom — what can it do for him? Does it
restore to him peace ?
Yet there is something which can give peace,
even in an hour like that : the same which gave
comfort to the apostles under persecution and
affliction. It is that whisper of God's favour and
mercy and loving-kindness, which the Holy Spirit
pours into the heart, and calms its worldly anxi-
eties and sorrows, as when oil is poured upon
the troubled waves. Supported by this, while the
chief priests and the elders "were filled with in-
dignation," and " cut to the heart," in all the
misery of alarm and hatred and malice, the apostles
calmly " departed from the presence of the coun-
JOHN XIV. 25-31. 387
cil, rejoicing that they liatl been counted worthy
to suffer shame for tlie name of Christ."^ Sup-
jiorted by this, the hearts of Paul and Silas en-
joyed a tranquillity which might well be envied
by their persecutors, though many stripes were
laid on them, and they were " thrust into the inner
prison, and their feet made fast in the stocks."
"At midnight Paul and Silas prayed, and sang
praises unto God." ^
This was to have peace : this was to experience
the fidfilment of that promise, Peace I leave iclth
you, my peace I give unto you ; not as tlte world
giveth, give I unto you.
Who can read this promise, and witness its ac-
complishment, as it may be daily witnessed, with-
out an earnest desire that the like peace may be
attained and possessed by themselves ?
It is offered them, it may belong to them. The
invitation is clear and universal. " Come unto me,
all ye that labour and are heavy laden. Tal. my
yoke upon you, and learn of me ; and ye «shall*-
FiND REST UNTO YOUR SOULS. For my yoke is
easy, and my burthen is light."
5 Actsv. 41. ^ lb. xvi. 25. "
C C 2
388 JOHN XV. 1, -2.
LECTURE LXXIII.
CHRIST REPRESENTS HIMSELF UNDER THE
FIGURE OF A VINE.
John xv. 1, 2.
1. lam the true vine, and my Father is the hush and-
man.
2. Evert) branch in me that heareth not fruit he taketh
away : and every branch that beareth fruit, he imrgeth it,
that it may bring forth more fruit.
A natural image is here used, to explain a mys-
terious truth, by comparing it with what is more
familiar. It is a mysterious truth, that the disci-
ples of Christ should derive their spiritual exist-
ence and nourishment from him : that he should
dwell in them ; that they should be one with him,
and he with them. But there is a fact in nature to
which it may be compared ; the dependence of
a branch upon its stem : especially when a branch
is taken from its parent tree, and grafted into the
stock of another, and becomes one with that other,
and receives its nourishment and vigour from it.
Our Lord seizes upon this image : led, perhaps, to
do so, because he and his disciples might be seated
together under the shelter of a vine, or because
many might be flourishing around them. And he
JOHN XV. 1, Q. - 389
makes use of tlie example, to show what he was
to the (liseii)les, and the disciples to him, and the
Father to both. / am the true vvie, and my Father
is the husbandman.
The business of the husbandman is to plant the
vine, and dress and tend it. He first places the
tree in the spot where he designs that it should
grow; and afterwards he continues to watch the
branches, and treats them as they require. Some
he prunes, and some he takes away.
The first work, the planting of the vine, God
had now performed. The soil had been long pre-
paring under the cultivation of the law and the
prophets : and now the tree was set in the ground,
planted in Judea, whose branches should extend
into all lands, and whose "leaves should be for the
healing of the nations."
Let us all contemplate it as a " tree of life," grow-
ing within our reach, and in our own country;
and having in itself the blessings of everlasting hap-
piness. For such is ihe true vine, which the love
of the heavenly husbandman has provided for the
world.
Observe now the husbandman's treatment of the
branches of this vine. Every branch in me that
beareth not fruit he taketh away. This is the Fa-
ther's purpose, that they who belong to Christ,
should bear the fruit of " love, and joy, and peace,
and long-suffering, and gentleness, and goodness,
and meekness, and temperance." And if they bear
300 JOHN XV. 1, 2.
them not, the purpose of the husbandman is disap-
pointed, and such an unfruitful branch is set aside
as useless, and left to wither. Perliaps it may be
retained for a while ; that takes place, which is
spoken concerning the barren fig-tree : i the hus-
bandman " digs about it, and dungs it : and if it
bear fruit, well ; " and if not, it is at last cut down,
and allowed to "cumber the ground" no longer.
Should any who profess to be united with Christ as
the true vine, either by producing evil fruit, or not
producing any fruit at all, that very barrenness is
a proof that they no longer make part of the vine ;
they receive no nourishment from the stem :
" whoso abideth in Christ, and Christ in him, the
same bringeth forth much fruit." But every
branch " which beareth not fruit, is rejected, and
nigh unto cursing, whose end is to be burned." ^
We turn now to the branches which are of a dif-
ferent sort : and what is said of them deserves our
best attention. Every branch that beareth fruit, he
purgeth it, that it may briny forth more fruit.
This still describes the work of the husbandman.
The branch on which he bestows his care and
labour, is the bearing branch. And this he dili-
gently prunes : removes useless shoots and leaves,
clears away whatever is likely to injure the pro-
duce : employs his knife ; sometimes to appear-
ance roughly, but in truth discreetly, and to a
wise end. Such is also the care of our heavenly
' Luke xiii. 8. * ' Hcb. vi. 8.
JOHN XV. 1, -2. 391
Father over the branch in Christ which beareth fruit.
He iiurgeth'^ it, that it may bring forth more fruit.
And various are the means employed by him. He
tries liis jieople in different ways ; sometimes it might
seern severely, but ever with a merciful design.
How little could it be discerned by their outward
condition in this life, who those are whom God
really regards with most favour ! Often they are
rather distinguished by their pre-eminence in af-
fliction. Illness preys upon their strength ; cuts
short their active usefulness. They suffer under
some painful and lingering disease. Their nearest
and dearest connexions are in distress, or are taken
from their side, and every source of earthly enjoy-
ment is taken with them.
This may be sometimes a chastisement, especi-
ally if the blessings of a more prosperous course
have not been rightly used : if they have made the
Christian careless, instead of thankful ; luxurious
or covetous, instead of temjierate and liberal ; in-
dolent and self-indulgent, and not " zealous of good
w^orks." In such case, if God does not cast him
forth as a withered branch altogether, he will purge
him with the knife of adversity; he will cut off
"the desire of his eyes," which has been loved
more than the Author of every good : will take
away his earthly treasure, which he is preferring to
treasure in heaven.
But afflictions are not always chastisements.
We do not read that Job, in liis })rosperity, was
either proud, or sensual, or uncharitable: we know
■^ KaOiap^L. Cleanses, or eleais, by |iiiuung.
392 JOHN XV. I, 2.
the contrary, yet he was sorely tried. And there
is a reason ; because " tribulation worketh pi-
tience ; and patience, experience ; and experience,
hope."" It strengthens the character, completes
the qualities, and realizes the graces of the Cliris-
tian. Therefore, said St. Paul, " we joy in tribu-
lation also ;" we joy in it, not because in itself it is
delightful, but because we know it is sent for a
good end, that we may bear more fruit, and receive
a greater reward. " For our light affliction, which
is but for a moment, worketh for us a far more
exceeding and eternal weight of glory."
How great the comfort, when we can thus regard
our present life ! Altogether as a state of prepara-
tion, in which our Father, as a husbandman, places
us, and watches and tends our progress, whether
towards good or evil. How precious in his eyes
must that plant be, which he cultivates with so much
care ! What great things must be laid up for those
who answer the culture which he bestows on them !
And what a blessing, to be assured that " all things
shall work together for good to them that love
God, who are called according to his purpose," 5
first to be grafted upon Christ, the true vine, and
then to bear^" fruit unto holiness, and the end ever-
lasting life !
This world, and our passage through it, wear
a new aspect as soon as it is thus contemplated.
Let us learn more and more to consider it in this
* Rom. V. 3, 4. ' Rom. viii. 28. ^ Rom. vi. 22.
JOHN XV. 1, 2. 393
view. Such faith will render blessings doubly-
blessed, because it will sanctify them. Such faith
will render afflictions not only tolerable, but easy.
We shall be able to say, It is my Father's hand.
" Let him do what seemeth him good :" " herein is
the Father glorified, that we bear much fruit :" and
he is enabling me to bear more fruit. Nay, he is
rewarding the little fruit of holiness which I have
yet rendered him, by giving me fresh means and
new opportunities of serving him, and conforming to
his will.
While we encourage thoughts like these, we shall
derive sufficiency from him, to whose body we be-
long. The strength of a branch is not derived from
itself, but from the virtue of the parent stem. And
so the Christian, weak in himself, is strong in the
strength of Christ ; he can do all things, bear all
things, hope all things, suffer all things, " through
Christ who strengtheneth him." 7
7 Phil, iv. 13.
39d JOHN XV. 3—8.
LECTURE LXXIV.
THE DISCIPLES OF CIIIIIST REPKESENTED AS
BRANCHES OF THE VINE.
John xv. 3 — 8.
3. Noio ye are clean throiKjli the icord which I have
spoken unto you.
4. Abide in me ^ and I in you. As the branch cannot
bear fruit of itself, except it abide in the vine ; no more
can yCf except ye abide in me.
5. 1 atn the vine, ye are the branches : He that abideth
in mey and I in him, the same brinyelh forth much fruit :
for without me ye can do nothing.
Our Lord here pursues the example which he
had begun, when he described himself as the vine,
and his disciples as the branches of the vine. He
had shown how the husbandman purgeth the pro-
mising branch ; clears it from what might impair
its fruitfulness. Ye, he proceeds to say, are already
clea7i, ' " purged from your old sins," through the
word which I have spoken to you. And now what
remains is this ; that ye abide in me, and I in you.
On this all depends. As the branch cannot bear
fruit of itself except it abide in the vine ; no rnore can
ye, except ye abide in me.
' The words translated purgeth, and clean, are similar in the
original.
JOHN XV. 3—8. 395
Here lie speaks of the apostles as being already
branches of the true vine. Let us consider how they
liad become so.
The branches of a tree may be connected with
it, and belong to it in two ways. Either they spring
naturally from it, and grow out of it; or they
are grafted into a stem to which they had not
before belonged. The apostles did not naturally
belong to the stock of Christ : for he is of God,
and they were of the race of Adam. It is the
same with all Christians. None are made branches
of the true vine by birth or origin. We are ex-
pressly assured, that they who do become such,
" are born not of blood, nor of the will of the flesh,
nor of the will of man, but of God." Thev are
taken from their wild stock, the stock of Adam, and
grafted upon the true vine, the tree of life, the tree
of fruitfulness. The Father, who is the husband-
man, by his Spirit takes the soul from the stock
to which it belonged by nature, a corrupt tree which
cannot bring forth good fruit ; and grafts it upon
the stock of Christ, which gives it another and a
better nature, and enables it to bear the fruit of
righteousness and holiness. So in the case of Peter,
when he replied to the question of his Lord, " Whom
say ye that I am ? Thou art the Christ, the Son of
the living God." - It is distinctly affirmed, that
" flesh and blood had not revealed this to him, but
the Father which is in heaven." And so, s when a
certain woman, named Lydia, believed, and was bap-
tized into the faith of Christ ; we are also assured,
2 Matt. xvi. Ki, \1. 3 Acts xvi. 14.
396 JOHN XV. 3—8.
that the Lord oj^enecl her heart, " that she attended
unto the things which were spoken of Paul."
These instances may also instruct us as to the
manner of the union. When a scion is united to a
tree, means must be used to connect the one with
the other. And so in this spiritual husbandry.
That which is used by the Spirit of God, that
which is needful to unite the man with Christ, is
faith. Baptism is the outward form by which the
union is signified and shown : and faith is the in-
ward principle of adherence. It was faith which
the apostle Philip required of the Ethiopian, whom
he had instructed in the truths of the Gospel.
When the stranger said, " See, here is water; what
doth hinder me to be baptized ?" * Why may I not
be grafted into the vine which thou hast been dis-
playing to me ? Philip replies : " If thou believest
with all thy heart, thou mayest. And he answered
and said, I believe that Jesus is the Son of God."
And he baptized him.
It is thus that faith acts, and connects the young
and tender scion with the parent stem : acts in
uniting the soul with Christ. The disciple believes
within himself, or, in the case of infant baptism,
the parent believes in his behalf, that it is good for
him to be united with Christ Jesus. For the stock
to which he belongs by birth, is a corrupted stock,
condemned before God, producing evil fruit: and
the end of such trees is to be burned : " every tree
tliat bringeth not forth good fruit, is hewn down
** Acts viii. 30.
JOHN XV. 3—8. 397
and cast into the fire." But the branches which
are grafted into Christ, do not perish : they bring-
forth tlie frnits of the Spirit here on earth, and
hereafter God removes them and transplants them
into his heavenly kingdom. This the man be-
lieves : the apostles believed it : the Ethiopian
believed it : and therefore they desired to be sepa-
rated from their naturally bad and perishing stock,
and to be engrafted as willing scions upon the stem
of Christ, who is the true vine.
Let all remember, that the substance of these
thoughts must pass through every mind, and form
the ground of union with the Redeemer. "In
Adam all die," and therefore all must clear and
separate themselves from his race, or they too must
die. But "there is no condemnation to them that
are in Christ Jesus." " Whoever liveth and be-
lievetli in him, shall never die." Every soul,
therefore, must be a branch grafted into him, that
it may live and flourish for ever in his vineyard.
Such is the faith which must be active in the heart,
and make it adhere closely to the stem, and ma-
nifest both its union and its vigour by the goodness
and abundance of the fruit it bears.
For we learn from what follows, first, that all
fruitfulness depends on this adherence; and next,
that all proof of adherence must be sought from
fruitfulness.
5, Tf a 7nan abide not in Die, he is cast forth as a
branch, and is withered ; and men gather them, and cast
them into the fire, and they are burned.
7. If ye abide in one, and my words abide in you, ye
shall ask what ye will, and it shall be done unto you.
398 JOHN XV. 3—8.
8. Herein is my Father glorified, that ye hear much
fruit ; so shall ye he my disciples.
The intention of the husbandman, who grafts a
new scion upon a stem, is, that it should bear fruit.
The intention of God in sending Jesus Christ into
the world is the same. He sent him to bless men,
in turning them away from their iniquities. His
Spirit unites the soul to Christ, that it may be
changed, and purified, and renewed. And the
effect of that union is to supersede the original na-
ture, the carnal mind, which is death, and to pro-
duce " a new heart, and a right spirit," which
1/ shall exhibit the fruits of temperance, and goodness,
and meekness, and brotherly kindness, and godli-
ness, and purity. Herein is the Father glorified.
For this purpose were they grafted in, that they
might bear these fruits. So are they Christ's
disciples. But if they bear them not, they abide not
in him. The proof of the branch belonging to the
tree, is its bearing fruit of the same nature as the
tree. "Ye shall know them by their fruits."
The qualities of the parent stem must be the qua-
lities of the branch too. Can a heart be really
grafted on the stock of Christ who himself so loved
the world that he laid down his life to redeem
it; and that heart bear no brotherly kindness,
no charity ? Can a heart be grafted on the stock
of Christ, who set such an example of long-suffer-
ing, of gentleness, of meekness, and yet bear no
fruit of a like kind ? Is it not patient under inju-
ries, nor gentle, nor meek, Mor lowly ? Can a
heart be grafted into the stock of Christ, whose
JOHN XV. 3—8. S0\)
whole life was one course of self-denial, who came
not to be ministered unto, but to minister, who
" had not where to lay his head ; " and has that heart
no self-command, no moderation ? Is it not tem-
perate in all things ? Can it be earthly and sensual ?
No further proof would be needed, that a man
abides not in Christ. The faith that seemed to make
an union between them has no firmness, no consis-
tency : it has given way : the stem does not nou-
rish it : and the Lord says, If a man abide not in
me, he is cast forth as a branchy and is withered ; and
men gather them, and cast them into thejirey and they
are burned.
But great indeed is the promise to those who
" hold the beginning of their confidence stedfast
unto the end." s If ye abide in me, and my ivoi^ds
abide in you, ye shall ash what ye ivill, and it shall
be done unto you. There is nothing which is ex-
pedient for them which shall not be granted. No
sorrow shall be without its alleviation. No care
without its comfort. No evil passion shall retain,-
dominion. No self-will shall be stronger than
the will of God. " For it is God that worketli
in them both to will and to do of his good plea-
sure." ^ They shall be enabled to do " all things : " '^
yet not they, " but the grace of God that is with
them." 8 " All things are theirs. For they are
Christ's ; and Christ is God's." »
5 Heb. iii. 14. « Phil. ii. 13. ' Phil, iv 13.
8 1 Cor. XV. 10. n Cor. iii. 23.
400 JOHN XV. 9-16
LECTURE LXXV. '
DISCOURSE WITH THE APOSTLES CONTINUED.
John xv. 9 — 16.
9. As the Father" hath loved me, so have I loved you :
continue ye in my love.
10. If ye keep my commandments, ye shall abide in my
love : even as I have kept my Father s commandments, and
abide in his love.
11. These things have I spoken unto you, that my joy
Tnight remain in you, and that your joy might be full.
12. This is my commandment, That ye love one another,
as I have loved you.
18. Greater love hath no man than this, that a man lay
down his life for his friends.
14 Ye are my friends, if ye do whatsoever I command
you.
Our blessed Lord here places in the strongest
light the love which he bore towards his disciples ;
for he compares it with the love which the Father
bore towards himself. As the Father hath loved
me, so have I loved you. The principle of union is
the same in botli cases ; one does the will of the
other. The Son keeps the Father s commandment)
and abides in his love. The disciples are to keep
their Lord's commandments, and they shall con-
tinue in his love. For love, proj^erly considered, is
6
JOHN XV. 9— U). 401
not an abstract principle, but a principle of action.
We should try our love to God, by bringing it to
the same rule as love to man. If we love a fellow
creature, that love produces an instinctive desire
of complying with his wishes, of gratifying, pleas-
ing, obeying him. And if there is a real love of
Christ in the heart, it will have the same effect.
" If ye love me, keep my commandments," is at
once the most simple and the most reasonable test
on which a judgment can be formed, and the state
of the heart decided.
More especially when we proceed to the com-
mandment itself, and consider its justness. This is
my commandment, that ye love one another as I have
loved you. What an example of genuine, intense,
disinterested love is set us in the gospel ! Greater
love hath no man than this, that a man lay doivn his
life for his fiends. But St. Paul reminds us, and
let it never be forgotten, how much even this un-
usual love is exceeded by the love of Christ. (Rom.
V. 7.) " For scarcely for a righteous man will one
die : yet peradventure for a good man some would
even dare to die. But God commended his love
toward us, in that, while we were yet sinners,
Christ died for us." Died for us whilst enemies,
that we might be entitled to be called his friends.
Ye are my friends, if ye do whatsoever I command
you.
And here the Lord graciously takes up the term
friends, as if pleased with it ; and rejoices in the
opportunity of testifying the confidence which he re-
posed in them.
D D
402 JOHN XV. 9-16.
15. Henceforth I call you not servants ; for the servant
knoweth not what his Lord doeth : hut I have called you
friends : for all things that I have heard of my Father I
have made known unto you.
16. Ye have not chosen me, hut I have chosen you : and
ordained you, that ye should yo and hring forth fruit, and
that your fruit should remain : that whatsoever ye shall
ask of the Father in my name, he may give it you.
If we look back to the calling' of the apostles,
the fact here stated appears very clear. Ye have
not chosen me, hut I have chosen you. Peter and
Andrew were engaged in their vocation, and
casting a net into the sea ; for they were fishers, i
" And he saith unto them, Follow me, and I will
make you fishers of men." So likewise James
and John ; these also he called : and " they im-
mediately left the ship and their father, and fol-
lowed him." So that in every sense it must be
allowed that they had not chosen him. His call
that they should follow him, must have been ac-
companied by an irresistible influence upon their
hearts, which would lead them to love him more
than the things of this world in which they had
been heretofore engaged, and to seek first the king-
dom of God. He had " chosen them out of the
world."
This calling of the apostles was peculiar. Ordi-
nary Christians are not in the same evident man-
ner chosen out of the world, and ordained to the
* These had before acknowledged Jesus, on the information
of John the Baptist. (See John i. 35 — 42.) But an interval had
elapsed, before they were called to be apostles. Compare
Matt. iv. 12—25.
JOHN XV. 9—16. 403
purposes which God designs them to serve. But
every one who " has tlie witness in himself" that he
is Christ's disciple, will be forward to confess
that he has nothing " which he has not received;"
that " by the grace of God " he is what he is : that
such grace alone has made him to differ from
others who show no evidence of the same faith in
the habits of their lives. He is " born not of the
will of the flesh, nor of the will of man, but of
God.""
In one point of view, however, it might be said
of the apostles, that they had chosen Christ. They
had left all and followed him. They had said,
" Lord, to whom shall we go ? Thou hast the
words of eternal life."
And in the same manner, every one who has
the hope of eternal life in Christ Jesus, must in this
sense have chosen him to be theirs. It is the proof
that he chooses them to be his. They must have
perceived his offers and his promises to be exactly
what their wants require : must have come to him by
the movement of their own hearts : must have ad-
hered to him, and continued in his love.
And so likewise, as he ordained the apostles to
go and bring forth fruit, he ordains all to whom he
" gives power to l)ecome the sons of God," to live
as God's children, and to fulfil the work ap-
pointed them, for the benefit of man and the glory
of their heavenly Father. So that their being
chosen, their " election of God," ' is not a thing con-
' See the Articles of our Clmrch, x. and xvii.
■"' 1 Thess. i. 4.
D D 2
404 JOHN XV. 9-lG.
fined to his secret counsels, but has an outward evi-
dence in the life of those who are thus redeemed as
" a peculiar people, zealous of good Avorks."
Looking, therefore, at these words, and practically
applying them, this is the conclusion.
When we " examine ourselves, whether we be
in the faith, and prove our own selves," we ought to
be able to sav, that Christ has chosen us. For " he
that believeth on the Sou of God hath the witness
in himself.'"*
But the heart may be sad, and afraid to credit
this : or the heart may be sanguine, and too ready
to be persuaded of it : so that the heart must not be
alone trusted, either on one side or the other. Does
the conduct of our lives give collateral evidence that
he hath chosen us, because we have chosen him, and
*' counted all other things as loss for the excellency
of the knowledge of Christ Jesus our Lord ?" ^ Are
we bringing forth fruit ; and engaged in those " good
works, which God hath before ordained that we
should walk in them?" '^
This is the evidence, which may " make our call-
ing and election sure," that our joy may be full:
this the proof that the Lord has chosen us, that we
should (jO and bring forth fruit, and that our fruit
should remain. And " so an entrance shall be mini-
stered unto us abundantly into the everlasting king-
dom of our Lord and Saviour Jesus Christ." ^
' 1 John V. 10. 5 piiii. iii. 8. 6 Epii. ii. lo.
2 Pet. i. 10, 11.
JOHN XV. 17-27. 405
LECTURE LXXVI.
DISCOURSE WITH THE APOSTLES CONTINUED.
John xv. 17—27.
17. These things I command you, that ye love one an-
other.
IS. If the world hate you, ye hnoio that it hated me
before it hated you.
19. If ye were of the icorld, the world would love his own ;
hut because ye are not of the world, but I have cliosen you
out of the world, therefore the world hateth you.
20. Remember the ivord that I said unto you, The ser-
vant is not greater than his lord. If they have persecuted
me, they will also persecute you ; if they have hept my say-
ing, they will keep yours also.
21. But all these tilings will they do 7into yot/ for my
name's sake, because they knoiv not him that sent me.
Our Lord had frequently prepared his disciples
for enmity and persecution. And here he shows
what is the ground of such enmity. He had chosen
them out of the world : by their preacliing and by
their practice they would condemn the world: there-
fore would the world hate them. Their example,
if presented to kindred hearts, would excite to
godly emulation : but proposed to those who were
alienated from God and devoted to this present
world, it would provoke malice and jealousy. So it
406 JOHN XV. 17—27.
has always been. Abel might have kept his sheep
ill safety, if he had not " offered up to God a more
excellent sacrifice than Cain." Joseph- would have
been in no danger from from his brethren, if he had
consented to partake in their evil deeds. ^ Micaiah
would not have incurred Ahab's enmity, if like his
brother prophets he had concealed the truth, and
prophesied " peace, when there was no peace," to
that wicked king. 3
An example of righteousness in the midst of un-
righteousness, as of Lot among the inhabitants of
Sodom, stirs up the pride of the human heart, and
leads on to malice and hatred. We see its work-
ing in the complaint of the Pharisees against our
Lord : " Master, so saying, thou condemnest us
also." On the same principle, men argue with
themselves — If such and such practices of piety and
habits of self-denial proceed from a knowledge of
" the truth as it is in Jesus," and we do not
pursue such practices, — we do not rightly hold
the knowledge of the truth. So to act is to con-
demn us also. Thus the heart reasons with itself:
and this is the secret spring of that jealousy which
exists against a stricter life, and a more careful
course, than the generality of a christian commu-
nity approve or follow. It is a very favourable
sign when that jealousy is not felt, or not indulged.
We find honourable mention made of the Bereans,
(Acts xvii. 11,) compared with the people of Thes-
salonica ; for the Bereans, instead of violently op-
posing the new doctrine preached to them by the
1 Heb. xi. 4. ~ Gen. xxxvii. 2. ^ 1 Kings xxii. 8—28.
6
JOHN XV. 17—27. 407
apostles, " searched the scriptures daily, whether
these things were so." And " therefore," we are
told, " many of them believed." Their " honest and
o-ood heart" was favoured, and enlightened more and
more.
The sin of the Jewish nation was, thafe they
showed a very different spirit. They loved dark-
ness for the sake of darkness. It better suited
their habits of iniquity. And this was the great
ao-o-ravation of their sinfulness. So that Jesus
adds ;
22. If I had not come and spoken unto them, they had
not had sin; hut now they have no cloke for their sin.
23. He that hateth me hateth my Father also.
24. If I had not done among them the works lohich none
other man did, they had not had sin ; hut now have they
both seen and hated loth me and my Father.
25. Bat this cometh to pass, that the tcord might he ful-
filled that is written in their law, They hated me without a
cause.
26. But ivhen the Comforter is come, whom I will send
unto you from the Father, even the Spirit of truth, which
proceedeth from the Father, he shall testify of me :
27. And ye also shall hear witness, because ye have been
with me from the beginning.
The apostles might naturally have been discou-
raged by the tenour of their Lord's discourse.
These last words would cheer and refresh them,
by promising a time when all should not dishonour
him, and there should be some better return of
his labour and theirs, than contempt and hatred.
When the Comforter is come, he shall testify of me.
408 JOHN XV. 17—27.
It was a supernatural work to change the heart,
and bring it to love light rather than darkness.
The time for this had not yet arrived. As Isaiah had
said, " He hath blinded their eyes, and hardened
their heart : that they should not see with their eyes,
nor understand with their heart, and be converted,
and I should heal them."^ But it should not con-
tinue so always. When the Comforter is come, whom
I will send unto you from the Father, even the Spirit
of truth, which proceedeth from the Father, he shall
testify of me.
The Holy Ghost testified of Jesus as the Mes-
siah, when he confirmed the words of the apostles
by " signs following ;" as in that first miracle,
when at the command of Peter the cripple at the
gate of the temple " received strength, and stood,
and walked." ^ But our Lord here alludes to that
further testimony which the Spirit should bear
within, carrying the truth to the heart, and con-
vincing " the world of sin, of righteousness, of
judgment." If the testimony of miracles were
enough, testimony more than sufficient had been
borne already. " The blind had received their sight,
the lame had been made to walk, the lepers were
cleansed, the deaf heard, the dead were raised." ^ But
as the seal is useless, unless the wax is ready to re-
ceive the impression ; so was it whilst the word, and
the evidence whicli proved the word to be of God,
fell upon stony hearts, whicli the Spirit had not
softened. This was not always to continue so. A
better promise had been given, and was now to be
4 Seexii. 40. ^ Acts iii. 2—8. * ^ See Matt. xi. 5.
JOHN XV. 17—27. 409
accomplished. (Heb. viii. 10 — 12.) " For this is the
covenant that I will make M'ith the house of Israel
after those days, saith the Lord ; I Mill put my laws
into their mind, and write them in their hearts : and
I will be to them a God, and they shall be to me a
people ; For I will be merciful to their unrighteous-
ness, and their sins and iniquities I will remember
no more."
Learn from this, on what the conversion of the
heart depends. Naturally, it is averse from God :
not indeed averse from him as a provident and bene-
ficent Creator, but as a moral governor : averse from
the holiness which he requires. What did the Jews
behold in Jesus but purity, mercy, righteousness,
godliness ? And in this they saw what God is in his
whole nature, and what man must be, if reconciled
to him : and therefore they hated him : as he says^
Now have they both seen and hated both me and my
Father. It is a grilvous thought, but confirmed by
everything which we see and know of the world.
But when the Comforter^ whom Christ sends from the
Fatlter, comes into the heart, he testifies of him with
a force and power which penetrates within. God is
no longer the object of enmity and dread, but of love
and devotion : and the heart's desire is not to be se-
parated from him, not to be alienated from him
through sin, but to be renewed more and more after
his iaiage in righteousness and true holiness. And
the constant prayer is ; " When wilt thou come unto
me ? leave me not, neither forsake me : I will
walk in my house with a perfect heart.''
410 JOHN XVI. 1—11.
LECTURE LXXVII.
THE APOSTLES ARE TAUGHT TO EXPECT OPPO-
SITION, AND THE AID OF THE COMFORTER IS
PROMISED THEM.
John xvi. 1 — 11.
1. These tilings have I spoken iinto you, that ye should
not be offended.
2. They shall put you out of the synagogues : yea, the
time Cometh, that ivhosoever killeth you will think that he
doeth God service.
3. And these things will they do unto you^ because they
have not knoivn the Father, nor me.
4. But these things have I told you, that when the time
shall come, ye may remember that I told you of them. And
these things I said not unto you at the beginning, because I
was with yo7i.
5. But now I go my way to him that sent me : and none
of you asketh me, Whither goeth thou?
6. But because I have said these things unto you, sorroio
hath filled your heart.
The apostles had much reason for sorrow, and
the prophecy here uttered was not of a nature to
console them, as far as they looked towards the pre-
sent world. The time cometh, that whosoever killeth
you ivill think that he doeth God service. As was
realised in tlie instance of St. Paul, who declares
" I verily thought within myself, that I ought to
JOHN XVI. 1—11. 411
do many things contrary to the name of Jesus of
Nazareth :" i and God, he says, had compassion on
him, " because he did it ignorantly." ^
Yet if Saul and others, who thought, as he did,
that in " persecuting that way unto death," they
were doing God service : had these known the Fa-
ther, — understood his real character, or been ac-
quainted with his will, they would not have done
these things. And all should be instructed by
such an example to distrust tlieir own judgment,
to watch vigilantly and pray earnestly, " lest
haply they be found to fight against God."
What then would be the remedy against the
sorrow of the apostles ? When Jesus here declares, —
Now 1 go my way to him that sent me ; had they
ventured to ask, Whither goesi thou 1 the reply
woukl have been their comfort. They would learn
that their Master, having ascended up to heaven,
could give them stronger sujjport and surer conso-
lation than they had received from him whilst dwell-
ing with them in the world.
7. Nevertheless I tell you the truth : It is expedient for
you that I go away : for if I go not away, the Conforter will
not come unto you; but if I depart^ I will send him unto
you.
8. And when he is come, he will reprove the world of sin,
and of righteousness, and of judgment :
9. Of sin, because they believe not on me ;
10. Of righteousness, because I go to my Father, and ye
see me no more ;
' Acts xxvi. 9. ' 1 Tim. i. 13,
412 JOHN XYI. 1—11
#
11. Of judgment, because the j^rince of this world is
judged.
The nature of that comfort is here declared, which
was intended for the disciples of Christ. It was the
presence of the Holy Ghost, the Comforter, which
should be enjoyed by them in a far greater measure
than had ever been before experienced by the people
of God. The prophecy in the Psalms had said con-
cerning Christ, " When he ascended up on high,
he received gifts for men."^ And so it would
be fulfilled : the king would sit down upon his
throne, and then enrich liis subjects with his
bounty. The presence of the Comforter in their
heart would compensate them for the loss of their
Master's presence in the flesh. And the " mouth
and wisdom " which he would give them, should
have power to turn many to righteousness : would
effect that, which without him* might be at-
tempted in vain.
Let the event explain this.
The Jewish nation had refused to believe in Jesus
as the Messiah : had denied that he came from the
Father, or would return to the Father: had joined
in the work of Satan, the prince of this loorld, and
shed his innocent blood.
Fifty days afterwards the promise here made was
fulfilled. The fit occasion having arrived, the
day of Pentecost, Jesus sent the Comforter unto the
3 Ps. Ixviii. 18.
■" The personal pronoun is used, eVeti/os. He will reprove.
JOHN XVI. 1—11. 413
apostles. They, " being filled with the Holy
Ghost, began to speak as the Spirit gave them ut-
terance." 5 And Peter undertook to reprove the
men of Israel. To reprove them of sin, because
they believed not on Jesus. " Hiin ye have taken,
and by wicked hands have crucified and slain."
To reprove them of 7ighteous7iess, because he had
ascended to the Father, and so his righteousness
had been manifested. " This Jesus hath God raised
up, whereof we all are witnesses." To reprove
them of judgment, because the prince of tJds world is
judged. " God had made that same Jesus Avhom
they had crucified, both Lord and Christ." Thus
Satan was condemned ; his reign broken, his
power weakened : and the Lord should sit on the
right hand of God, " till he had made his foes his
footstool."
Such were the arguments which Peter used.
The jn-oof by which he enforced them, the gift of
various languages, was convincing. But it was not
a stronger evidence than Christ had continually
given, when the dumb were enabled to speak, and
the deaf to hear, and the lepers were cleansed, and
the dead were raised. Yet when Jesus did these
things, the Jews " took counsel to slay him ; and
" desired the more to kill him, because he had raised
Lazarus from the dead.'' Now, however, when they
heard the words of Peter, " they Avere pricked in
their hearts, and said unto Peter and unto the rest
of the apostles. Men and brethren, what shall we
5 Acts ii. 4—36.
414 JOHN XVI. 1 — 11.
do?" How shall we save ourselves from the hei-
nousness of this sin ?
The apostles, therefore, had now a power present
with them, and accompanying- their words, which
before was not exerted. The Comforter had come
unto them, and was repromng the world by their
mouths ; was carrying conviction home. The assem-
bly, their " hearts being opened," the "eyes of their
understanding being enlightened,"' gladly received
the words of Peter ;^ " and the same day there were
added unto them about three thousand souls."
The work performed on the minds of the Jewish
assembly must be performed on the minds of all.
That Christ died for sin ; that being raised from
the dead, he ascended into heaven ; that he de-
livers from the power of darkness all who trust in
him : this is the sum of christian faith. But this
can no more be received now, than when Peter
affirmed it to his countrymen, except through the
influence of the same Spirit, proceeding as then
from the Father and the Son. We declare the
truth, as the husl^andman casts the seeds into the
furrow. And the truth remains unheeded and
inoperative, unless the Spirit moves upon the
heart; just as the seed lies unchanged within the
oTOund, if there is warmth or moisture from
above to bring it into life. " The condition of
man after the fall of Adam is such that he cannot
turn and prepare himself by his own natural
strength and good works, to faith and calling upon
God."" The Spirit, however,, has continued to ac-
6 Art. X.
ft
JOHN XVI. I— 11. 415
company the word spoken, and to reprove the luorld
of sin, and of ricjJdeousness, and of judgment. Many,
like those who listened to the words of Peter, have
" saved themselves from the mitoward generation"
of which they formed a part ; and " walking in the
fear of God and in the comfort of the Holy Ghost,"
have manifested the power which wrought effectually
within them.
It is " the same Spirit which worketh all in all."
And we must entreat of him, both for ourselves and
others, that he may give us a right judgment in
all things : may enable us to perceive the guilt of
our own nature, and to understand " the rif]:lite-
ousness which is of God by Jesus Christ f ' that
being rooted and built up on tliat foundation, the
blessed gifts of the Spirit may be ours, and we may
learn by hapi)y experience that " the kingdom of
God is righteousness, and peace, and joy in the
Holy Ghost." ^
7 Rom. xiv. 17.
416 JOHN XVI. 1>— 15.
LECTURE LXXVIII.
THE HOLY SPIRIT IS PROMISED TO EXPLAIN
THE THINGS WHICH THE APOSTLES WERE
UNABLE TO COMPREHEND.
John xvi. 12 — 15.
12. / have yet many things to say unto you, but ye can-
not hear them now.
13. Howheit xchen he, the Sjnrit of truth, is come, he
will guide you into all truth : for he shall not speak of
himself ; hut whatsoever he shall hear, that shall he speak ;
and he will shew you thiiigs to come.
There were many things relating to the Gospel
which it would be needful for the ajDostles to know,
both for their own faith, and that of others. But
as yet they could not bear them.
Even that great fact which is the basis of all,
that the Son of God had come " to give his life a
ransom for many ;" even that was at present in no
wise understood by them. A veil was on their
hearts when Isaiah was read, which yet remained
untaken away, just " as, when Moses was read, a
veil was on the hearts " ' of all the Jews. " He
was bruised for our iniquities.'* " For the trans-
gression of my people was he stricken." " Mes-
' 2 Cor. iii. 15."
JOHN XVI. 12—15. 417
' J' o
siah shall be cut off, though not for himself.'
So the prophets had spoken : but light was not
yet cast upon these passages, neither was it the di-
vine will that they should be fully understood, till
the sacrifice had been already offered, and the atone-
ment completed. Then the Spirit teaching them,
they would jierceive that he, in whom they trusted
that he " should redeem Israel," did redeem them by
that very death which seemed ruin to their hopes.
Then the Spirit should (juide them into all truth, all
the truths relating to the salvation of man.
To do this Avas the part of the Spirit in this
great work. He did not act independently and
alone : he shall not speak of himself. Neither did
Christ act independently : He had told them in
this same discourse, that all things which he had
heard of the Father, he had made known to them : *
that the word which they had heard from him, was
not his, but the Father's which sent him. So now
he adds concerning the Spirit : ivhatsoever he shall
hear, that shall J le speak. The " three persons toge-
ther '* were united in the same object, and each had
his separate office, in conferring upon man a bless-
ing, wdiich too often man despises jas if it were be-
neath his care : nay, never values as he ought,
until the same Sj)irit enlightens him who was to en-
lighten the apostles. But he, as Jesus proceeds
to say,
14. He shall glorifj me ; for he shall receive of mine,
and shall shew it unto you.
2 Is. liii. 5—8. Dan. ix. 26.
2 So the original. Traaav rtjv aXyjOeiav. * John xv. 15.
E E
418 JOHN XVI. 12—15.
15. All things that the loathe)' hath are mine ; there-
fore said J, that he shall take of mine, and shew it unto
you.
Jesus is glorified by the Spirit, because the
Spirit teaches meu to glorify him. He first teaches
the ministers of Christ, as he taught the apostles,
to point to the cross of Christ as the means of man's
reconciliation with God. And then he teaches those
to glorify the Redeemer, who are saved from wrath
through him.
It was through the teaching of the Spirit that
Peter was enabled to reply to his conscience-
stricken countrymen, that the blood which they
had shed, might atone for their sin in shedding it. s
And thus Christ was glorified. And when three
thousand persons gladly received his word, and
were baptized in the name of Jesus Christ for the
remission of sins ; it was the work of the Spirit
upon their hearts which led them as convinced
sinners to the " fountain opened for sin," and
enabled them to see that they might wash in that
and be clean. It was an accomplishment of the
words, He shall receive of mine, and shall shew it unto
you.
When St. Paul explained to the people among
whom he ministered " the unsearchable riches of
Christ," he spoke through the teaching of the
Holy Ghost. " For the Spirit searcheth all things,
yea, the deep things of God."" Left to himself, he
would have persuaded his countrymen to seek " the
5 See Acts ii. 38, &c. " 1 Cor. ii. 10.
JOHN XVI. 1-2—15. 419
righteousness which is of the law," on which he
had been used to place his own reliance. Left
to himself, he would have retained the prejudices
of his brethren, and have thought it impossible
that " God should grant unto the Gentiles also re-
pentance unto life." But the Spirit received of
Christ, and shewed unto him the truth : how " God,
who is rich in mercy, for his great love where-
with he loved us,'* had " raised up together " both
Jews and Gentiles, and " made them sit together
in heavenly places in Christ Jesus." '
It is only through the influence of the same
Spirit that Christ is now glorified in the salvation
of man. It is possible to hear, for years, of the
death of Christ : to believe in all the facts of his
history : to feel no doubt of the articles of the
Christian faith : and yet not to apply these truths
to our own case, in such a manner as either to be
comforted or sanctified. The Spirit must take
of the things of Christ, and shew them unto us: must
make us know " in whom we have believed, and
that he is able to keep what we have committed to
him unto the great day." He must make us un-
derstand the efficacy of that blood which " cleans-
eth from all sin," that we may be led to sprinkle
it upon our own hearts by faith. He must teach
us the personal interest which we have in Christ, as
" an advocate with the Father,'' who " ever liveth
to make intercession for us." He must teach us to
rely on that grace which is " made perfect in weak-
ness." It is not of himself that the Christian " can
7 Eph. ii. 1— G.
E E 2
420 JOHN XVI. 12—15.
rejoice, as though he rejoiced not ; or weep, as
though he wept not; or buy, as though he pos-
sessed not ; or use this world, as not' abusing it." «
Only the teaching which is from above, can enable
him to say, " Most gladly will I glory in my in-
firmities, that the power of Christ may rest upon
me : for when I am weak, then am I strong." ^ It
is not for himself that he can say, " Nay, we glory
in tribulations also ; for our light affliction, which is
but for a moment, worketh for us an exceeding and
eternal weight of glory." ^
These things of the Father the Spirit takes and
shews unto them that believe ; and thus bestows that
peace and consolation, which the gospel uniformly
promises as the effect of faith. For " the kingdom
of God is righteousness, and peace, and joy in the
Holy Ghost." Do we desire more of this? The
water of life must be sought from the fountain of
life : and if we need larger supplies, we must drink
deeper of the spring. The treasures of grace must be
received from him in whom all riches are laid up
and all fulness dwells. And to dispense these, is the
Spirit's office : for Jesus has expressly declared,
he shall take of mirie, and shew it unto you.
8 1 Cor. vii. 30. 9 2 Cor. xii. 10. '2 Cor. iv. 17.
JOHN XVI. 16—27. 421
LECTURE LXXIX.
JESUS FORETELLS HIS APPROACHING REMOVAL
TO THE APOSTLES.
John xvi. IG— 27.
16. A little ivhile, and ye shall not see me: and again, a
little while, and ye shall see me, because I go to the Father.
17. Tlien said some of his discijiles among themselves,
What is this that he saith unto us, A little while, and ye
shall not see me : and again, a little ivhile, and ye shall see
me ; and, Because I go to the Father ?
18. They said therefore. What is this that he saith, A
little while ? we cannot tell what he saith.
19. Now Jesus knew that they were desiroiis to ask him,
and said unto them, Do ye inquire among yourselves of that
I said, A little ichile, and ye shall not see me : and again,
a little while, and ye shall see me ?
20. Verily, verily, I say unto you. That ye shall weep
and lament, hut the world shall rejoice : and ye shall he
sorrowful, hut your sorrow shall he turned into joy.
21.-4 woman when she is in travail hath sorrow, hecause
her hour is come : hut as soon as she is delivered of the
child, she rememhereth no more the anguish, for joy that a
man is horn into the world.
22. And ye now therefore have sorrow ; hut I will see
you again, and your heart shall rejoice, and your joy no
man taketli from you.
St. John has himself tokl us in his own simple lan-
guage how these words were fulfilled a few days after
422 JOHN XVI. 16—27.
they had been spoken. « " Then were the disciples
glad when they saw the Lord." Meanwhile they
would weep and lament, as well they might, at the
indignities which he should suffer. It would seem
as if all their hopes were at an end : whilst tlie
world, the enemies of Christ, rejoiced as if they
had gained a victory. But after a short though
heavy storm, the sun would again break forth, and
the joy be proportioned to the sorrow. They
would not only see him, but see his glory, his
greatness : it would be joy such as no man could
take away from them : the joy of knowing that
they had not followed a shadow, or given up this
present world for nothing ; but that their Lord was
gone before " to prepare a place for them," and
meanwhile to support them in their duties ; " to
establish, strengthen, settle them."
There is much in this which is applicable to all
Christians. They are often called to weep and
lament while the world rejoices : they weep over
their manifold infirmities, their " secret faults,"
and their " presumptuous sins :" they weep over
the careless lives of the multitude, who go along
the broad road which leadeth to destruction.
They are serious in their deportment, and in their
habits self-denying, whilst they are " working
out their savation with fear and trembling."
Meanwhile the world rejoices ; drowns thought in
senseless mirth ; and lays up no good foundation
against the time to come. But still the Christian
has even now a joy which no man takethfrom him :
a joy in knowing whose he is, and whom he serves.
7 Ch. XX. 20.
JOHN XVI. 16—27. 423
And lie whom he serves, and he whose he is, does
not leave him comfortless : sees him again, here by
the refreshing' presence of the Spirit, and will see
him again hereafter, when he comes in clouds and
great glory, to receive his faithful followers into
the joy of their Lord. Whatever labour he may
have have undergone, or sorrow he have endured
on earth, he will then remember no more ; it will be
turned into joy.
Looking onward now to his approaching ascension
into heaven, Jesus proceeds to say ;
23. And in that day ye shall ask me nothing. ^ Verily,
verily, I say unto you. Whatsoever ye shall ask the Father
in my name, he icill give it you.
24. Hitherto have ye asked nothing in my name : ask,
and ye shall receive, that your joy may befall.
25. These things have I spoken unto you in proverbs;
but the time cometli, tvhen I shall no more speak unto you in
proverbs, but I shall shew you j^lainly of the Father.
26. At that day ye shall ask in my 7iame : and I say not
unto yon, that I will pray the Father for you :
27. For the Father himself loveth you, because ye have
loved me, and believed that I came out from God.
^ ipu)Tr]<T€T€. Shall have no need to ask such questions as they
had been lately asking, and were anxious to inquire about still fur-
ther : as, whither he was going ; what he meant in saying, " A
little while, and ye shall sec me : and again, a little while, and ye
shall not see me." All things which they might desire or need
to know, should be revealed unto them.
And then follows a further promise : — all things which they
might desire or need to have, should be granted them. Whatever
ye shall ask (alTr'jorrjTi) the Father in my name, he will give it to
you.
424 JOHN XVI. 10—27.
Jesus had not then become the Intercessor who is
set down on the right hand of the majesty on high,
to be our " Advocate with the Father." Neither
had the disciples yet clearly understood, that the
way of access to the Father is by the Son: for
all things had been dehvered unto him by the Fa-
ther. Therefore hitherto they had asked nothing
in his name. All would soon be plainly revealed :
no longer spoken in proverbs : and they would be
taught the privilege which should belong to them
as children : how they might say, " Abba, Fa-
ther," having " received the Spirit of adoption." ^
Still more boldly might they come to the throne
of grace, knowing that he, their Lord and Master,
was " ever living there to make intercession for
them." And yet, it appears, he need not plead :
so graciously is the love of God declared ; / sai/
not unto you, that I will pray the Father for you :
for the Father himself loveth you, because ye have
loved me, and have believed that I came out from
God.
Two things are here declared, and both of the
hio-hest interest. First, the love of God towards
Christ's disciples. The Father himself loveth you.
The mercy of God is over all his works : he sendeth
his rain both upon the just and upon the unjust :
as an earthly parent bears a natural affection to-
wards all his children. But the child of an earthly
parent may conduct himself so perversely and dis-
obediently, as to forfeit the parent's favour: and
according to the same example we uniformly learn
2 See Rom. viii. 15,
8
JOHN XVI. 10—27. 425
from Scripture, that the objects of God's peculiar
love are those who do his will. Those who neglect
his will, who disobey his precepts, who despise his
goodness, he may regard with pity, but he cannot
regard with complacency. It is a decided proof of
their enmity against him, that they refuse to be-
lieve on him whom he hath sent, ivho came out
from God.
Further we learn here the reason of the love
of God towards Christ's disciples. It is because
of their love towards the Son. The Father him-
self loveth you, because ye have loved me, and have
believed that I came forth from God.
He is pleased with their crediting his word, and
trusting him for what he promises, and " esteem-
ing the reproach of Christ greater riches than the
pleasures of sin for a season." They have sepa-
rated themselves from those who "love darkness
rather than light, because their deeds are evil."
And they shall not "lose the things which they
have wrought;" for great is their reward in
heaven.
All therefore whose conscience bears them wit-
ness that they believe in him whom God hath sent,
and whose lives bear witness to their fliith, that they
walk not after the flesh, but after the Spirit; all
such may take to themselves this comfort : The
Father himself loveth you. They are safe under
his buckler; and under the shadow of his wings
shall be their refuge, until the enmity of Satan be
overpast, and they have entered into that rest, that
426 JOHN XVI. 28—33.
rest from trial and sin and sorrow, which " re-
maineth for the people of God."
LECTURE LXXX.
JESUS CONCLUDES HIS DISCOURSE BY A PRO-
MISE TO THE DISCIPLES OF PEACE WITHIN.
John xvi. 28—33.
28. / came forth from the Father, and am come into the
world : again, I leave the world, and go to the Father.
29. His disciples said unto him, Lo, now speakest thou
plainly, and speakest no proverh.
30. Now are we sure that thou knowest all things, and
needest not that any man should ask thee : hy this we be-
lieve that thou earnest forth from God.
31. Jesus answered them. Do ye now believe ?
32. Behold, the hour cometh, yea, is now come, that ye
shall be scattered, every man to his own, and shall leave me
alone : and yet I am not alone, because the Father is with
me.
The apostles believed that Jesus came forth
from God. But it is one thing to believe this, and
have no doubt of it in the mind ; and another
thing so to act upon the belief, as to risk all, re-
sign all, suffer all, in reliance upon that truth.
JOHN XVI. 28—33. 427
Such faith is not commonly fixed by a first and
sudden impression ; it is more usually the result of
a continued influence of the Spirit upon the heart,
bringing into captivity the reason, the understand-
ing, the affections. Jesus well knew that the
minds of the apostles were not yet in a state to
say, with the confidence of Paul afterwards, (Acts
XX. 24,) " None of these things move me, neither
count I my life dear unto myself, that 1 may finish
my course with joy." In a few hours they should
be scattered every man to his own, every one to
seek his own safety, and leave Jiim alone; and
yet, he adds, / am not alone, because the Father
is with me.
Thus did he take to himself, as man, that con-
solation which he has taught his followers to re-
joice in. He ivas not alone. And in the trials to
which they are called, they too are not alone, be-
cause the Father is with them. And as, without
his presence in the soul, earthly blessings have no
abiding good ; so can his presence make ample
compensation for the absence of all that this world
can bestow. Such is the truth expressed in the
next sentence, the last which the Lord expressed
to his disciples before his resurrection.
33. TJiese things I have spoken unto you, that in me ye
might liare peace. In the world ye shall have tribulation :
but be of good cheer ; I have overcome the world.
This might seem a hard saying. In the world ye
shall have tribulation. Ye shall bo carried before
princes and governors, and they shall revile, and
428 JOHN XYI. 28—33.
persecute, and imprison, and torment you : — but
he of good cheer : maintain your spirits and your
courage through all these trials : / Imve overcome
the world.
Were they enabled to fulfil this ?
We are informed, (Acts v. 40,) that when the
high priest, and the Sadducees, and other enemies
of the truth, had brought the apostles before the
council, "and beaten them, they commanded them
that they should not Sf)eak in the name of Jesus.
And they departed from the presence of the coun-
cil, rejoicing that they were counted worthy to
suffer shame for his name."
We are again told, (Acts xvi. 22,) that " the
multitude rose up against them : and the magis-
trates rent off their clothes, and commanded to beat
them. And when they had laid many stripes
upon them, they cast them into prison, charging
the jailer to keejD them safely : who, having re-
ceived such a charge, cast them into the inner
prison, and made their feet fast in the stocks. And
at midnight Paul and Silas prayed, and sang
praises unto God : and the prisoners heard them."
Here, then, we find the apostles, in their om'u
persons, leaving us an example and a proof, that
he who issued the exhortation, Be of good cheer,
could also give the heart to act according to it. We
find them placed in circumstances which could
not be otherwise than painful to flesh and blood,
yet able to rejoice in heart, and rise above their
outward trials.
JOHN XVI. 28— 3(3. 429
And the principle on which they did this was
a settled, defined principle, as contained in the
words of Jesus, / have overcome the world. He had
set a prospect before them, brighter than the hopes
and prospects of this present world, and strong
enough to cast its trials and sorrows into shade :
so that they were able to glory in tribulation also ;
" to look not at the things which are seen, but at
the things which are not seen ;" knowing that
their " light affliction, which is but for a moment,
was working for them a far more exceeding and
eternal weight of glory."
But as it is not confined to apostles, in this world,
to have tribulation ; so neither is it confined to them
to be of good cheer and have peace in tribulation. The
Christian is not exempted from worldly difficulties.
It happens to him, as to others, to meet with what
are termed misfortunes : to be deprived of the
friends which make life dear to him ; to be de-
pressed by poverty, to be afflicted by sickness, to
suffer under pain. It is not by setting him free
from the common lot of human nature, from tlie
punishment which followed the great transgres-
sion : it is not thus that God makes manifest his
favour towards him. But he makes it manifest
in another way : by cheering him in his poverty,
by supporting him in his sickness, by comforting
him in his afflictions. As after the deluge he made
a covenant with Noah, and set his bow in the sky,
for a token, that though there might be clouds and
storms, yet there should be a limit to them, and
430 JOHN XVI. 28—33.
the waters should no more utterly overwhelm the
earth : so he treats his servants in their griefs ; he
shows them the token of his covenant: the sun-
shine of his mercy breaks through the clouds which
overhang them, and they are enabled to say, " It
is the Lord, let him do what seemeth him good."
Then most especially is the promise fulfilled : — '* If
any man love me, he will keep my words ; and
my Father will love him, and we will come unto
him, and make our abode with him." Many have
experienced the truth of this ; and have avowed, that
the time of their heaviest earthly sorrow has been
the season of their greatest spiritual comfort. God
has so visited and refreshed them, so lightened the
darkness of their affliction, so smoothed the pillow
of their sickness, that they have forgotten their
griefs, and found in his presence the fulness of
joy. They have that in themselves which raises
them above this world, with all its changes, and
reverses, and fears, and sorrows : — even their faith.
In the world they may have tribulation : but still
they are of good cheer : for he in whom they believe,
has overcome the world.
JOHN XVII. 1—3. 431
LECTURE LXXXI.
THE LAST PRAYER OF CHRIST TO THE FATHER.
John xvii. 1 — 3.
1. These words spake Jesus, and lifted up his eyes to
heaven, and said, Father, the hour is come ; (jlorify thtf
Son, that tJiy Son also may glorify thee :
2. As thou hast given him power over all flesh, thai he
should give eternal life to as many as thou hast given him.
3. And this is life eternal, that they might knoio thee the
only true God, and Jesus Christ, whom thou hast sent.
The sublime prayer recorded in this chapter is
of a nature to show the greatness of that work,
which too many pass over with cold indifference,
and which none will ever adequately value on this
side the grave.
That work was to be achieved upon the cross,
where Jesus should now suffer, " the just for the
unjust, that he might bring us to God." Here the
Son would be glorified, as performing the Father's
will, as receiving the Father's testimony, as effect-
ing the redemption of the world. And here the
Father would be glorified, by this wonderful exhi-
bition of his holiness and his mercy. Father, glo-
rify thy Soil ! Consummate through him the sal-
vation of a perishing world. That thy Son also
6
432 JOHN XVI. -28-3:3.
may glorify thee^ by showing to sinful man that
" thou art of purer eyes than to behold evil, and
canst not look on iniquity :" ^ and that thou so
lovedst the world as to give thine only Son, " that
all that believe in him might not jDerish, but have
everlasting life."
Such is " the mystery of godliness :" thus was
the Son of man glorified, and thus God is glorified
in him. For God had given him power over alljiesh
— all mankind — that he should give eternal life to
as many as God had given him.
To as many as God had given him. So those
are described, who shall enjoy the benefits of re-
demption. For as "no man can come to Christ,
except it be given him of the Father," ^ except
" the Father draw him ;" those who are so drawn
towards him, so permitted to come to him, are
given him of God. He had formerly declared,
" All that the Father giveth me, shall come to
me." The faith by which they apply to him, is
the gift of God to themselves : and the salvation
which is the result of their faith, is the gift of God
to his Son ; " the joy that was set before him," and
for which he " despised the shame :" the satisfac-
tion for " the travail of his soul."
There is in this much of mystery, which, hap-
pily, we need not endeavour to penetrate. Enough
is clearly revealed to assure us, that God ,"has
no pleasure in the death of him that dieth :" ^ that
he will have all men to be saved, and come to the
' Hab. i. 13. 2 gee John vi. 65, and 44.
^ Ezek. xviii. 32.
JOHN XVn. 1— :3. 433
knowletlgo of tho triUh/' ' Ho will not "break
the bruised reed, nor quench the smoking flax."
When the sinner is "yet afar ofF," he sees him,
and invites him to be a partaker of his mercy.
" Whoever cometh unto him, he will in no wise
cast out." And he has not left us in uncertainty,
as to what eternal life depends on, or to whom it
belongs. Even if they stood alone, we might learn
it from these the latest words of Jesus : lids is life
eternal, that they might know thee the only true God,
and Jesus Christ, whom thou hast sent.
That they might knoiv thee. Such was tho
purpose of the redemption which is in Christ
Jesus, that he might " bring us to God." Na-
turally we know him not. Left to nature,
we should never know him as he ought to be
known. For the real knowledge of God, is not
merely such a knowdedge as was attained by some
of the heathen, as of the Being who framed the
world ; but an acquaintance with him as Lord, as
Governor, as Judge: such acquaintance as the
patriarch Jacob had, when he entered into covenant
to serve him : as the patriarch Joseph had, when
he refused to disobey him : as the aged Eli had,
when he submitted to his will : as King David
had, when he set himself to consider how best he
could do him honour. This knowledge men have
not naturally. Nay, under every advantage, they
are unwilling to acquire it. How far is it from
being the natural dis])osition of the )^oung to seek
after God ! How few come readily and willingly
' 1 Tim. ii. 4.
F F
434 JOHN XVII. 1—3.
to their minister or their teacher, that they may
learn " the wonders of his law," and neither forget
him through ignorance, nor offend him through
self-will ! And as age advances, the case is com-
monly still worse ; evil habits then remove the
man still further from God than the carelessness of
the child.
There is nothing in this, that can lead to life
eternal. Those surely must have the knowledge of
God, who are to dwell with him through eternity.
Therefore, to give them this knowledge, " God
was manifest in the flesh." Jesus Christ, whom he
hath sent, brings them to know the true God : to
" the knowledge of him who hath called them to
glory and virtue." ^ And not only to the know-
ledge of him in the greatness of his glorious ma-
jesty, but in the exercise of his wonderful mercy.
To know him only as " the high and holy One
that inliabiteth eternity, whose name is Holy,"
would be a knowledge full of fear and despair,
rather than of joy or comfort. But to know him,
as we do know him through Jesus Christ whom he
hath sent, is a knowledge that gives life. It is to
know him, as the God who " dvvelleth with them
that are poor and of a contrite spirit :" who " for-
giveth iniquity, transgression, and sin ;" and be-
cause he can in no wise " clear the guilty," has
" found a ransom " which man could never find,
and now " commandeth all men everywhere to
repent," and " believe in the Lord Jesus Christ,
for the remission of sins." And thus to know the
' 2 Pet. i. 3.
JOHN XVII. 1—3. 435
only true God, and Jesus Christ whom he hath sent,
is eternal life. Such knowledge is as a seed planted
in the heart, which springs up unto everlasting
life. It leads to the love of God, who has first
loved us : it leads to obedience to his will, which
has been so firmly sanctioned : it leads to an
union with him, an habitual dependence upon him.
And all these are the beginnings here, of that eter-
nal kingdom which is revealed to us. Perfect
knowledge, perfect love, perfect union, perfect
conformity between the everlasting God and his
reasonable creatures, is the clearest idea which we
can form of heaven, where we are told that " the
throne of God and of the Lamb shall be, and that
his servants shall serve him, and they shall reign
for ever and ever." "^
Now, then, we must acquire the elements of that
knowledge which is to be completed hereafter
in " the spirits of just men made perfect." And
that we possess it, is the proof for which we must
search in ourselves, as evidence of having been given
to Christ.
To know God with a real and spiritual know-
ledge, is so to know his justice, as to feel that it
condemns us ; so to know his mercy, as to seek it
for ourselves; so to know his power, as to fear
offending him ; so to know his holiness, as to asj)ire
towards it, and make it the object of our imitation.
And the real knowledge of Jesus Christ, is to see
in him the " one mediator between God and man ;
between the justice of God, and the rebellious ini-
' Rev. xxii. 3— .'>.
F F 2
436 JOHN XVII. 4—10.
quity of his creatures : to know him as the Re-
deemer, who having so loved us, has a title to our
love ; as the Lord, who having bought us with a
price, has a right to our service and allegiance.
Such was the knowledge which St. Paul expresses,
when he says, " I know in whom I have believed,
and that he is able to keep what I have committed
to him." And such was the knowledge which
those had of whom St. Peter speaks ; " Christ
Jesus, whom not having seen, ye love ; and in
whom, though ye see him not, yet believing, ye
rejoice with joy unspeakable."
This is life etei^nal. And ever remember the im-
portant truth which is here implied : Without this
is NOT life eternal.
LECTURE LXXXIL
THE LAST PRAYER OF CHRIST TO THE FATHER.
HE INTERCEDES FOR THE APOSTLES.
JoHNXvii. 4 — 10.
4. I hare (jlorijied thee on the earth: I have fininhed
the work thou gar est me to do.
5. And now, O Father, (jlorlj'y thou me with thine own
selftvith the glory which I had with thee before the world
was.
JOHN XVII. 4—10. 437
The opening cliapter of this Gospel reveals to us
that "in the beginning- M'as the Word, and the
Word was with God." From this glory he de-
scended, "was made flesh, and dwelt among us,"
that he might fulfil the will of God. That will
had been performed ; the work of redemption done.
And now, as he was returning to tlie glory which he
had with the Father before the world was, he looks
back upon his finished work with a satisfaction
which he alone, of all who have ever borne the
form of man, could justly claim. I have glorified
thee on earth, I hare finished the work which thou
gavest me to do.
One part of that work was to select and prepare
a company of men, who should carry on God's
gracious purpose, and announce the "gospel of
peace." These are the principal subjects of that
communion of the Son with the Father, which is
here disclosed for our admiration and instruction.
6. / hare manifested thij name unto the men uhick
thou (invest me out of the icorld : thine they were, and
thou gavest tliem me ; and they have kept thy word.
Out of the world at large, and out of the general
inhabitants of Judea, a certain number had been
chosen, and given to the Lord Jesus as his apostles,
that they might attend him during liis ministry,
and afterwards " be witnesses unto him both in
Jerusalem, and in all Judea, and unto the utter-
most parts of the earth." These were God's. All
souls are his: "we are all his offspring;" "in him
we live, and move, and liave our being. "' He
10
438 JOHN XVII. 4—10.
had given them to Jesus: who now says, Thine
they ivere, and thou gavest them me ; and they have
kept thy word. When we read the account of the
calUng of the several apostles ; how, at a word,
they " left all and followed liini ;" we cannot avoid
seeing that they were in an especial manner given
to our Lord. The preparation of all hearts is from
above, and whoever at any time becomes a follower
of Christ, is drawn to become so by the Spirit of
God. But independently of ordinary means, in-
dependently of the usual operations of divine grace,
these had a more evident and immediate call.
Thus far their case was peculiar, but no farther :
for what the Lord proceeds to say concerning them,
belongs to every one who believes in Christ through
their word.
7. Noio they have known that all things whatsoever
thou hasi given me are of thee.
8. For I have given unto them the words which thou
gavest me : and they have received them, and have known
surely that I came out from thee, and they have believed
that thou didst send me.
9. I pray for them : I pray not for the ivorld, hut for
them which thou hast given me ; for they are thine.
10. And all mine are thine, and thine are mine ; and I
am glorified in them.
Here our Lord, in mercy to our weakness and
natural fears, has left us an example of that "in-
tercession," which, says St. Paul, " he ever liveth
to make" for his people. The high priest, under
the Jewish law, was appointed vto make such inter-
cession : and Christ Jesus, whose office had been
JOHN XVII. 4—10. 439
prefigured by the high priest among the Jews,
here pleads with God for the completion of the
blessino:s which had been covenanted for those
who believe in him, and for which his death upon
the cross was now so soon to pay the purchase.
And he has carefully pointed out to us, who
those are for whom he specially intercedes : — those
whom God has given him. / pray for them : I
pray not for the world, the unbelieving, unrepent-
ing world : but for them which thou hast given me ;
for they are thine.
Here then a fearful, anxious soul might natu-
rally say — Could I but feel that these words ap-
plied to myself, and to a case like mine, I should
be happy. Could I but believe that God had se-
parated me out of the world, and given me to Christ,
I should be at ease.
The Lord, however, had not been inattentive to
minds which might be thus perplexed, and has pro-
vided for thom a sufficient comfort and assurance.
At the same moment that he has limited his prayer
to certain objects — I pray for them — He has also
described the objects of his preference, and re-
corded the grounds of their high privilege. I
have given unto them the words ivhich thou gavcst
me : and they have received them, and have known
surely that I came out from thee, and they have be-
lieved that thou didst send me. This is christian
faith ; and christian faith is the same, whether in
an apostle, or in the humblest disciple. To re-
ceive his words, as the words of God, to receive
his redemption, as provided of God for a lost and
440 JOHN XVII. 4—10.
sinful race, is to " receive him : " and to as many
as receive him, — in whatever age they live, and to
whatever duties they are called, — "to them gives
he power to become the sons of God." They are
his ; and his are God's : and he is glorified in
them.
Look then, not to the secret choice, or to the
mysterious gift ; but look to the signs and tokens :
if these are with you, the rest follows. All who
come to Christ, and receive the word of God from
him and keep it, are given him of the Father, and
are the subjects of this prayer. They are the fruit
of his travail, the recompense of his suffering.
" For til is is the will of him that sent him, that
every one which seeth the Son, and believeth on
him, may have everlasting life : and he will raise
him up at the last day." *
We must not suppose, however, that Christ has
no concern for the world at large, because he con-
fines this prayer to those who had received him,
and says, / pray for them ; 1 pray not for the
world. We are assured by the apostle, that " God
was in Christ, reconciling the world unto himself:"
we are assured by our Lord's declaration, that he
" came not to judge the world, but that the world
through him mi<iht be saved : " and before the
conclusion of this very prayer he expresses a de-
sire, that " the world may believe that he came
forth from God." But although he is " the Savi-
our of all men," he is " especially " the Saviour
" of those that believe." ^ It is by receiving him,
• Jolm vi. 40. 3 1 Tim. iv. 10;
JOHN XVII. 4-10. 441
by entering within his fold, and becoming part of
his flock, and united with him in covenant ; it is
thus that men must secure his spiritual intercession.
By that covenant they are one with him, and he
with them : he takes them under his care ; and as
a part of that protection he prays the Father for
them, that he may be glorified in their everlasting
salvation. For these he pleads, as we have read :
/ jjray for them which thou hast given me. They
are not of the world ; but they are those whom
thou gavest me out of the world. They have not
rejected my offer of mercy : they have not denied
the authority in which I came ; and therefore I
pray for them, that they may " keep the begin-
ning of their confidence stedfast unto the end,"
and be " counted worthy to attain that world, and
the resurrection of the dead."
Who would not desire to have a place in this
prayer ? What blessing can be so great, as to en-
joy an interest in the intercession of the Son of
God ? To whom, then, is such blessing given ?
He invites every individual to the full enjoyment
of it. "Him that cometh unto me, I will in no
wise cast out." But let it be remembered, we
nmst come unto him, that we may possess it. He
"prays not for the world, but for those who are se-
parate from the world ; who have left its service
' and withdrawn themselves from its dominion, that
they may serve a better master, be safe under his
protection, and be blessed by his reward.
44-2 JOHN XVII. 11—13.
LECTURE LXXXIII.
CONTINUATION OF THE PRAYER OF CHRIST
FOR HIS APOSTLES.
John xvii. 11 — 13.
11. A/id now I am no more in the world, but these are
in the world, and I come to thee. Holy Father, keep
through thine own name those whom thou hast given me,
that tliey may he one, as we are.
12. Wliile I was with them in the world,, I kept them
in thy name : those that thou gavest me I have kept, and
none of them is lost, but the son of perdition ; that the
Scripture might be fulfilled.
13. And noit) come I to thee : and these things I speak
in the world, that they might have my joy fulfilled in
themselves.
We see here the care of a tender parent, who
remembers the children whom he is leaving, and
provides for their comfort and security when he
is gone. The disciples were to continue in this
world. The purposes of God required it. And
being in the world, they would be exposed to the
temptations connected with the world : subject to
all the evils into which corrupt nature is liable to
fall, according to the circumstances in which it is
placed. And how many and various the snares to
which the apostles would be exposed ! First, re-
JOHN XVII. 11—13. 443
proacli and obloquy; as Peter soon experienced,
when questioned in the high priest's palace : " Art
not thou also one of this man's disciples ? " " Did
I not see thee in the garden with him ? " Then
persecution and danger; the being brought before
kings and councils, and " straitly threatened, that
they speak at all no more, nor teach in the name
of Christ." ^ Great, therefore, was the danger from
without, lest some of those claims with which the
world lays hold upon the heart— the fear of man,
the love of earthly things, or the attachment of
relations and friends — should entangle them as
they entangle others, and draw them back from the
service of Christ and of God. But there was another
danger within themselves ; the danger of pride,
envy, emulation, strife, variance. Their peculiar
vocation made the apostles more liable to these
evils, than any other men : and they are evils into
which other men in somewhat similar circum-
stances, but with far less temptation, fall too com-
monly. This seems to be the especial danger
which their Lord had now in view : for his prayer
is. Holy Father, keep through thine own name those
whom thou hast given me, that they may he one, as
we are. That none may separate themselves from
the chosen band, like Demas afterwards, "having
loved this present world :" "" and that there be no di-
visions amongst them, no jealousies, no heartburn-
ings : but that they may be one, as we are. One in
will, and one in action : one in interests, and one in
counsels. Thus, hol^ Father, keep through thine own
' Actsiv. 17, 18. ' 2 Tim. iv. 10.
8
444 JOHN XVII. 11—13.
name those whom thou hast given me. While I was with
them in the world, I kept them in thy name : those
that thou gavest me, I have kept, and none of them
is lost, but the son of perdition ; that the Scripture
might he fulfilled. It must needs be that the Scrip-
ture be fulfilled, and that the Son of man should
" 0-0, as was written of him." It must needs be that
the Scripture be fulfilled, as to tlie manner of his
being betrayed, that, as is prophesied in the Psalms,
(Ps. xli. 9,) "mine own familiar friend, whom I
trusted, which did eat of my bread, should lift up
his heel against me:" that another should "take
the office of Judas," whose " days were few " and
evil.^ The son of perdition therefore is lost, " be-
in 2* before of old ordained unto this condemna-
tion.^'* The rest / have kept in thy name: my
doctrine has instructed them, my warnings have
defended them, my example has encouraged them.
But now I come to thee : and these whom thou
hast given me must be left, like other men, to be
encompassed with diflftculties and dangers, and to
be assaulted by the evil one. Still let them be
left under a protection which all men have not —
though all may find it and enjoy it, if they seek
it with their whole heart: — Father, keep through
thine own name those whom thou hast given me.
Here, the Lord has presented, to all his future
disciples, a lively picture of their situation ; — their
dangers, und their security. It is evidently no
slight or easy task which they Jiave to perform, in
3 See Ps. cix. 8 ; and Acts i. 20. ^ See Jude 4.
JOHN XVII. 11 — 13 445
"working out their salvation;'" in "making-
tlieir calling and election sure." They are in the
world. He to whom they are given is no more in
the world. The world endangers them : it is pre-
sent, it is visible, it is tangible : they are daily
concerned with it : and he is far above out of
their sight : not manifestly at hand to protect, or
instruct, or warn.
But their security is, that they have One above
to care for them, to provide for them ; and though
Satan may " desire to have them, that he may
sift them as wheat," to pray for them, " that their
faith fail not." '^
And he proves to us, by the intercession which is
here recorded, how tenderly he is affected towards
those who believe in him and commit themselves
to him. He still retains the same heart, the same
pity, the same compassionate nature, which dic-
tated these words. He is not like what we might
imagine in a perfect being, he does not see with
contempt and scorn the temptations to which flesh
and blood is exposed, and to which it too often
yields : he does not despise and reject his people,
because of the trifles which disturb or please, oc-
cupy or divert them. It is our consolation, and it
is told us as our consolation, that " we have not an
Hiirh Priest which cannot be touched with the feel-
ing of our infirmities."** Christ, exalted as he is,
is tenderly affected towards all those who are left
for a while to work out their salvation in the world :
'•' Luke xxii. 31. ^ Heb. iv. 15.
446 JOHN XVII. 11—13.
he sees their difficulties, and has pity for their
trials and their weaknesses.
If any man were tossed by a storm at sea, and
while striving against it, could be persuaded that
his friends on shore knew the perils which he was
encountering, and were praying for his deliverance
and safety, — the thought would comfort and en-
courage him. 7 And Christ's disciples have this
comfort. His heart is with them. He who is
always near, is touched with a sense of their in-
firmities and trials, and is praying for them in
heaven. How ought this to cheer us also, and
strengthen us to maintain the contest against the
"lust of the flesh, the lust of the eyes, and the pride
of life, and whatever is not of the Father, but of
the world!" He "whose we are, and whom we
serve," is praying the Father to help our infir-
mities, to forgive us all our sins, negligences,
and ignorances, and to bring us safely out of a
world of danger, into a world of peace and righte-
ousness. Noiv I come to thee, hut these are in the
ivorld. Keep through thine own name those whom
thou hast given me, and who have given themselves
to me, that they way have my joy fulfilled in them-
selves, and that I may be glorified in them.
7 Manton, Disc, on John xvii.
JOHN XVII. 14—1(5. 447
LECTURE LXXXIV.
CONTINUATION OF THE PRAYER OF CHRIST
THAT HIS APOSTLES IMAY BE PRESERVED
FROM THE EVIL OF THE WORLD.
John xvii. 14 — 16.
14. I have given them thy word ; and the world hath
hated them, because they are not of the icorld, even as I
am not of the world.
15. 1 2^ ray not that thou shoiildest take them out of the
world, hut that thou shouldeftt keep them from the evil.
16. They are not of the world, even as I am not of the
world.
Our Lord here speaks of tlie state of his apostles,
in reference to the workl in which they were livino-.
They were not of it : they were separated from it
by a decided line. The?/ ivcre not of the world,
even as I am not of the world. Their views, their
pursuits, their interests, all are different from the
objects and sentiments of those from among- whom
they have been taken.
And this difference had been produced by his
word ; the word which he had given them from the
Father. 1 have given them thy word. That was true
of them, which St. Peter applies afterwards to the
Christians whom he was addressing. They were
" born again, not of corruptible seed, but of in-
448 JOHN XVII. 14— IG.
corruptible, by the word of God, which liveth and
abideth for ever." ^
This word had told them that it was the Father's
will that they should come unto Him through the
Son : that they should believe on him whom he
had sent : that they should take his yoke upon
them, and learn of him, and so find rest unto their
souls. They had received this word ; had heark-
ened to the invitation which Jesus gave ; had re-
mained with him, when others " went back and
walked no more with liim;"^ had deliberately
chosen to leave all and follow him, because they
believed that he was "the Christ, the Son of the
living God."
The world around them ; its leaders, the Priests,
and Scribes, and Pharisees, and the multitude who
were governed by them, had rejected the word
which the apostles had received. Therefore the
world hated them : as it does hate those who sepa-
rate themselves from it, who pursue a contrary
course from the great majority, and in so doing, —
by necessary consequence, though with no express
intention, — seem to cast a censure upon those
whom they leave behind. We have an in-
stance in the man whose blindness had been re-
moved, and who ventured to defend against the
Pharisees the character of his benefactor. (John ix.
32 ) " Since the world began was it not heard
that any man opened the eyes of one that was
born blind. If this man were not of God, he could
do nothing. They answered aiid said unto him,
1 1 Pet. i. 2, 3. ~ John vi. 6.
JOHN XVIT. 14—1(5. 449
Thou wast altogether born in sins, and dost thou
teach us ? And they cast him out." Jesus had
before alluded to this enmity, when discoursing
Avith his brethren in Galilee."^ There he himself
explains it. " The world cannot hate you ;" has
no reason for hating you : " but me it hateth, be-
cause I testify of it, that the works thereof are
evil."
The obvious remedy and consolation would be,
that as the Lord whom they had followed, was now
to be removed from the world which had hated
him, to a world congenial to him, so should his
disciples too. " To depart, and be still with
Christ," would be far better than to sojourn here
in the midst of enmity and opposition, and put
to hazard that faith, which had hitherto perse-
vered.
This, however, is not our Lord's prayer for these
his people. / jjray not that thou shouldcst take
them out of the world, hut that thou shouldest keep
them from the evil.
It was impossible that they should be taken out
of the world. Work was given them to do. They
were to be "witnesses" of Christ: they were to
set on high and display to public view that light
which should "light every man that cometh into
the world."
But does the same reason ap])ly to the disciples
of Christ, and is it still the will of God that they
should not be taken out of the world ? Undoubt-
2 John vii. /.
G G
450 JOHN XVII. 14—16.
edly it is still the same, and for reasons which will
prevail unto the end. God chooses that they
should be tried. Though he knows what the
event will be, and needs not that any should show
him : still he chooses that his people should prove
their faith, and patience, and labours of love, in
sight of the many witnesses by which they are sur-
rounded, and should, "after much tribulation,
enter into the kingdom" prepared for them.*
Their " tribulation must work patience ; and pa-
tience, experience ; and experience, hope." ^ They
must submit to the cross before they wear the
crown. They must consent to " suffer with Christ,"
that they may also " reign with him." And
as his will concerning themselves is thus accom-
plished, so likewise his purpose towards others is
jDromoted. The faithful disciples of Christ are
livinsf witnesses of the truth of his revelation and
the power of his grace ; and the word given by
Christ to the apostles, the same word handed down
from age to age, and not merely written in a book,
but written in the hearts and read in the practice
of living men, causes multitudes to fall down on
their knees before God, and acknowledge that
« God is in them of a truth." ^
Our Lord, therefore, does not pray that God
should take them out of the world, hut that he should
keep them from the evil. ^ From the evil one him-
self, and from the evil which proceeds from him, as
its author and contriver.
' Acts xiv. 22. ' Rom. v. 4. * « See 1 Cor. xiv. 25.
(XTTO TOV TTOVrjpOV.
JOHN XVII. 14—10. 451
Satan, the hater of righteousness and holiness,
the enemy of God and man, will grievously assail
those who are taken out of his hands. We are
warned so. " Your adversary the devil, as a
roaring lion, walketh about seeking whom he may
devour." s He is allowed to be the author and in-
strument of much of that trial which all the people
of God are designed to undergo, that " they which
are approved may be made manifest." ^ But this
enemy they cannot overcome in their o^n strength.
He finds within us too much that is in league with
him, to be conquered by any power of ours ; he
knows too well the weaknesses which give him
advantage over us, and the situation by which we
are endangered.
Hence the prayer of Christ, that the faith of his
disciples " fail not f that God would keep them
from the evil : " keep them by his power through
faith unto salvation." It is the same prayer which
we offer daily for ourselves : " Lead us not into
temptation, but deliver us from evil."
And how great is the comfort which we possess,
in knowing of this aid, and thinking of this
prayer ! To be assured that he who thus sup-
ported the apostles whom he was about to leave
behind in a sinful world, is still at the right hand
of God, to support all who " believe in him
through their word !" That our salvation is the
object of his desire, his care, his intercession ! And
that he will suffer none to perish who commit
themselves to him ! He " with the temptation
■ s 1 Pet. V. 8. » 1 Cor. xi. 19.
G G 2
452 JOHN XVir. 17—19.
will make a way to escape, that we may be able to
bear it." " If God be for us, who shall be against
us ?" For " who hath resisted his will ?" And
He IS " for us." If " he spared not his own Son,
but delivered him up for us all, how shall he not
with him also freely t^ive us all things !" ^
To Him, then, "wlio is able to keep you from
falling, and to present you faultless before the pre-
sence of his glory with exceeding joy, to the only
wise God our Saviour, be glory, and majesty, do-
minion, and power, both now and ever.
" 2
LECTURE LXXXV.
CONTINUATION OF THE PRAYER OF CHRIST
THAT HIS APOSTLES MAY BE SANCTIFIED.
John xvii. 17 — 19.
17. Sanctify them throngh thy truth : thy word is truth.
18. As thou hast sent me into the uorld, even so have I
also sent them into tJie loorld.
19. And for their snkes I sanctify myself, that they also
inifjhl be sanctified through, the truth.
We see from this prayer what our Lord thought
most needful for his disciples. What was needful
' Rom. viii. 32. "" Jude 25. .
JOHN XVII. 17—19. 453
for them, is needful for us : what he prayed
for ill their behalf, ought to be the first and cliief
object of our prayer, for ourselves, and our chil-
dren, and all in whose welfare we are concerned.
His prayer before had been, that they might be
delivered from the evil that is in the world. And
now he entreats farther, that they might be sanc-
tified : "redeemed from all iniquity, and purified
unto God as a peculiar people, zealous of good
works." That God might have such a people — a
people to whom he might be a Father, and they to
him as dear children — was the purpose for which
Christ had taken man's nature upon him. For
tlieir sokes I sanctify myself] that they also might he
sanctified through the truth. For this object a
body had been prepared for him : he had come to
do the will of God ; had been solemnly acknow-
ledged by him, as his " beloved Son ;'' and was
now set apart, as " a Lamb without blemish, and
without spot," a voluntary sacrifice to the justice
and holiness of the Father. Thus he had sancti-
fied himself ; as he had " power to lay down liis
life, and power to take it again ;" and for their
sakes : that he might bring them to everlasting sal-
vation : — and not them alone ; but might also bring-
to the same glory " those that should believe in
him througli their word :" in all ages and in all
countries, " as many as receive hini and believe in
his name."
Those for whom he was interceding now, were
the first fruits of his self-consecration. And that
454 JOHN XVll. 17 — 19.
others might be partakers of the same, he was now
sending these out into the world. .As thou hast
sent me into the world, even so have I also sent them
into the woidd. With the same spirit, humbling
themselves, " pleising not themselves," that by
all means they might gain some : and with the
same purpose ; carrying the message of mercy,
*' I have no pleasure in the death of liim
that dieth, saith the Lord God." Christ had
been sent, warning men to repent, and " flee
from the wrath to come :" and so his apostles
were sent, warning every man, that God " had
appointed a day in the which he will judge the
world in righteousness by that man whom he
hath ordained." ^ Christ had come, declaring that
he was " the way, the truth, and the life ; that no
man cometh unto the Father, but by him." So
his apostles went proclaiming that there was no
other name under heaven by which we may be
saved. Christ had invited all to share his mercy,
declaring that whoever came unto him, he would
in no wise cast out. And so his apostles went,
declaring that "God will have all men to be
saved, and to come unto the knowledge of the
truth." ~ Christ had encouraged every one to
apply to him ; for the grace which he would give
them, should be a living, purifying stream,
"springing up into everlasting life." And so his
apostles went, directing men to supply their po-
verty from his fulness, and sustain their own weak-
ness by his strength and j)0Mer. Christ had been
' Acts xvii. 31. ~ \ Tim. ii. 4.
JOHN XVII. 17—19. 455
sent with one great and general purpose, " to seek
antl to save that vvhich was lost." And now he
sent his apostles out witli the command, " Go ye
into all the world, and preach the gospel to every
creature."
Thus they were sent, as he was sent, to build on
his foundation, he himself being, " the chief corner
stone."
Let each reflect for a moment, and consider whe-
ther this message has reached themselves. That
which Jesus committed to his apostles, his apostles
" committed to other faithful men ;" ^ and the
lamp of eternal life has been transferred from hand
to hand, till now it has reached us, " on whom the
ends of the world are come." Have we received it,
as the light by which we are to be directed? Are
we guided by it ^ Or are we still in spiritual
darkness ; and would the apostle have reason to
address us in the words of that universal summons,
" Awake, thou that sleepest, and arise from the
dead, and Christ shall give thee light ?" ^
The apostles, who were commissioned to call the
world to righteousness, must needs be themselves
as patterns to all who should become their fol-
lowers, "in word, in conversation, in charity, in
spirit, in faith, in purity." ^ And therefore their
Master prays that they may be made such. Sanc-
tify them through thy truth : thy word is truth.
Called as they were, and chosen as they were, for
3 2 Tim. ii. 2. ' Eph. v. 14. ^ 1 Tiin. iv. 12.
456 JOHN XVll. 17—19.
God's especial purpose, they were still to be sanc-
tified and fitted for his use, through- those means
which he has appointed for the renewal of our cor-
rupt nature. Sanctify them throvgh thy word
The word of God is the great instrument of sanc-
tification : the weapon in the hand of tlie Spirit,
by which the work of sanctification is carried on.
Ineffective indeed without the Spirit, as the sword
without the hand which ought to wield it : but
mighty through the Spirit of God to the pulling
down all the strongholds of Satan. " The word of
God is quick and powerful, and sharper than a tAvo-
edged sword, piercing even to the dividing asunder
of soul and spirit, and of the joints and marrow,
and is a discerner of the thoughts and intents of
the heart." *^ As they were to be preachers and
teachers of this word, so they must needs keep it,
and hide it in their hearts : it should prove to them
a treasury, out of which they should be able to in-
struct, and edify, and comfort both themselves and
those who heard them. For that which David
wrote, will be true to the end of time. " The law
of the Lord is perfect, converting the soul: the
testimony of the Lord is sure, making wise the
simple. The statutes of the Lord are right,
rejoicing the heart: the commandment of the
Lord is pure, enlightening the eyes. The fear of
the Lord is clean, enduring for ever : the judg-
ments of the Lord are true and righteous altoge-
ther."^
6 lleb. iv. 12. 7 Ps. xix. 7—9.
JOHN XVII. -20— -23. 157
LECTURE LXXXVI.
JESUS EXTENDS HIS INTERCESSION TO ALL
WHO SHOULD HEREAFTER BELIEVE IN HIM.
John xvii. 20—23.
20. Neither pray I for these alone, hat for them also
which shall believe on me through their word ;
21. That theij all may be one ; as thou, Father, art in
vie, and I in thee, that they also may be one in us : that
the world may believe that thou hast sent me.
In a few short hours " the Captain of our salva-
tion" was now to "be made perfect through suf-
ferings." And ah-eady he looks onward to the re-
compense of those sufferings ; the " bringing many
sons to glory." ^ Known unio him are all the
children of God from the beginning of the world ;
and he now makes them, as well as his immediate
disciples, the objects of his prayer. He does not
pray for his apostles alone, nor for those only
who had already followed him, and remained with
him ; but he extends his view to distant times
and future ages; to those who should hereafter
come to believe in him Ihromjh the word of those
whom he was now sending forth to complete the
^ See II tb. ii. 10.
458 JOHN XVII. 20—23.
work which he had begun. He prays that they,
wlikh shall believe in him through their word, may
form an harmonious and united body : that they
all may he one, as thou, Father, art in me, and I in
thee, that they also may be one in us. And that
being thus united, the children of one family, the
members of one body, the subjects of one king,
they might act as witnesses to the world : that the
luorld may believe that thou hast sent me.
Our Lord had said before, " I pray not for the
world." His first purpose was to pray for those
already " given him out of the world :" that they
misht be maintained in a firm and consistent
course of life, " a peculiar people," none of whom
should be overcome by the malice of Satan, and
so betray the trust and endanger the cause com-
mitted to their hands. These, therefore, are the main
subjects of his present intercession. But it was not
for their own sake merely, and to secure their
own salvation, that these had been "chosen out
of the world." They were chosen and prepared
and commissioned for the world's sake : " that the
world might believe that God had sent him : believe
that God " was in Christ reconciling the world unto
himself:" so that through the word, of the apostles
first, and afterwards in all future time through the
word of " other faithful men," - " believers should
be added to the Lord :" the " disciples should be
multiplied greatly:"^ multitudes might "awake,
« 2 Tim. ii. 2. ' Acts v. 14 ; vi. 7-
JOHN XVII. 20— '2S. 459
and arise from the dead, and Christ should give
them light." '
And it was so. The prayer was heard and an-
swered. We read of the first believers, that they
"continued with one accord in prayer and sup-
plication :" ' that " the multitude of them that be-
lieved were of one heart and one soul; neither
said any of them that ought of the things which he
possessed was his own: but they had all things
common." ' Thus " the Lord added to the church
daily such as should be saved," "multitudes
both of men and women." 7 And every fresh be-
liever was an additional evidence to the world that
God had sent Christ Jesus, whom they, to whom
he was first sent, had with wicked hands crucified
and slain."
The world has never been without this evidence.
There have been, as there are, " divisions among "
Christians. All have not " been like-minded one
towards another." All have not "had the same
love, being of one accord, of one mind." '^ All
have not kept the apostles' rule, and been "per-
fectly joined together in the same mind, and in
the same judgment." ^ But from the earliest times
there have existed multitudes of j)ersons agreeing in
this great truth : " God Mas manifest in the flesh,
justified in the Spirit, seen of angels, preached
unto the Gentiles, believed on in the world, re-
' Eph. V. 14. * Acts i. 14. « iv. 32.
' ii. 47 ; and v. 15. ' Koni. xv. 5 ; riiil. ii. 2. ' 1 Cor i. 10.
J()0 JOHN XVII. 20—23.
ceived up into glory." ^ These, whether more in
number or fewer, from the church of- Christ: and
these, foreseen, foreknown by him, are here made
the objects of his special intercession. 1 pray for
them who shall believe in me through my apostles
word.
Of the privileges which belong to them he speaks
in terms which surprise us, when he proceeds to say
that he imparts to them a share in his own glory.
22. And the glory which thou gavest me I have given
them ; that they may he one, even as we are one :
23. I in them, and them in me, that they may he made
'perfect in one ; and that the world may know that thou
hast sent me, and hast loved them, as thou hast loved me.
Highly indeed, as we here see, are those exalted
who are made partakers of the covenant, and,
" being justified by faith, have peace with God,
through Jesus Christ." " The grace of their Lord,
and the love of God, and the communion of the
Holy Ghost," is theirs, and unites them, and sup-
ports them, and establishes them, and perfects
them. And so the world is brought to know that
" God is with them of a truth," that he in whom
they trust, " the author and finisher of their faith,"
hath loved them, and is watching over them. Thus
they furnish a perpetual evidence of the truth ; as
the Lord again says, that the ivorld may know that
thou hast sent me.
When Jesus first began to perform his miracles,
and show the power in which he* came, we are told
' 1 Tim. iii. IG.
JOHN XVIT. •20—23. 4C1
tliat he cleansed a man of his leprosy : and then said
to him, " Go thy way, show thyself to the priest,
and offer the gift that IMoses commanded, for a
testimony unto them."^ It Avas a testimony that
one had come into the world, who had a claim to
their attention. The christian church, the body
of believers in Christ Jesus, is a perpetual testi-
mony of the like kind. It may be compared to
an ark, ever floating through the wide and troubled
waters of the world in which we live ; and invit-
ing all to enter it, and take shelter from the threat-
ening storm. Here they may find rest, though
the rains fall, and the winds blow, and beat upon
the soul. Many would like the safety which it
offers, and many would wish to reach the haven to
which it is bound, but they are deterred by the re-
straints and labours of the voyage, and refuse or
delay to enter in. But there are likewise many
who become alarmed by the flood which threatens
on the one hand, or allured by the calm which
tempts them on the other. And these from time to
time are brought by the Spirit to climb the vessel's
side, and are added to the number of the ransomed,
and join the safe and blessed company Avho are thus
passing over the flood which separates them from the
heavenly Canaan.
Let all remember, that the time to seek such a
place of safety, is before the danger is come. The
time to enter the ark, is while the deluge is still
distant. When " the fountains of the great deep
were broken up, and the windows of heaven were
opened" — " the Lord had shut the door " of the
' Matt. viii. 4.
46 J JOHN XVII. 24—26.
ark which carried Noah and his family. And when
" the waters prevailed, and were increased greatly
upon the face of the earth, the ark went upon the
face of the waters." " All in whose nostrils was the
breath of life, of all that was in the dry land, died.
And Noah only remained alive, and they that were
with him in the ark."
And so " when the Son of man shall come in his
glory, and before him shall be gathered all nations,"
there shall be comfort and peace and safety to all
that have believed in him through the apostles word.
LECTURE LXXXVII.
CONCLUSION OF THE PRAYER OF CHRIST
FOR HIS APOSTLES.
John xvii. 24—26.
24. Father, I will that they also, whom thou hast given
me, be with me where I am ; that tliey may hehold my glory,
which thou hast given me : for thou lovedst me before the
foundation of the world.
Thus it is seen, according to the words of St.
John in a preceding chapter, how " Jesus, having
loved his own which were in the world, loved them
••' See Gen. vii. 11—23.
JOHN XVn. 24 --20. 4^3
unto the end." ' He concludes the prayer which
we have been lately engaged in considering,
with this petition : Father, I ivill that they also
whom thou hast given vie, be with me where I am.
From the beginning he had loved them, and sepa-
rated them from the world ; and now before he leaves
the world, he provides for their eternal welfare ;
provides that " where he is, there also may his
servants be," " that they may behold his f/lojy, and the
Redeemer and the redeemed may rejoice together.
And they are so represented, in every glimpse
which is given us of the heavenly kingdom.
" Tliere shall be no more curse ; but the throne of
God and of the Lamb shall be in it ; and his ser-
vants shall serve him : and they shall see his face ;
and his name shall be in their foreheads." ^
That they may behold my glory ! Let this teach
us to raise and exalt our conception of the world
to come. Scripture says, that they which are
" counted worthy to attain that world, and the re-
surrection of the dead,'* are " as the angels ot
God in heaven." Scripture says, that " they are
before the throne of God, and serve him day and
night in his temple." Scripture says, that they
" shall ever be with the Lord f sliall see him
" face to face ;" shall behold the glory which he
had with the Father before the foundation of the
ivorld ; though now he had "humbled himself;"
had condescended to be " made flesh, and dwell
among " men. This is the heaven which Scripture
bids us look for ; and not look for only, but pre-
1 Ch. xiii. 1. 5 xii. IG. 5 Rev. xxii. 3, 4.
4G4 JOHN XVIT. -24—20.
pare for : since if this is heaven, " what manner
of persons ought we all to be in all -holy conver-
sation and godliness?"
So that the difference between those whom God
has given to Christ, and those whom he has not
given, is visible in their present state as it will
be in their future condition. Those who will here-
after be partakers of Christ's glory, are here dis-
tinguished as desiring it, seeking it, and living for it.
Those who are to " rejoice with him,'' in heaven,
have begun by being his subjects in this world. So
his concluding words imply.
25. O rigJiteous Father, the world hath not known thee ;
hut I have known thee, and these have known that thou hast
sent me.
26. And 1 have declared unto themthy name, and will de-
clare it : that the love wherewith thou hast loved me may
be in them, and J in them.
Those, then, for whom Christ is now interceding,
are those who differed from the world in this; — the
world had not known the Father; but these had
known him ; and had given this proof of knowing
him, that they had received the message which he
had sent by his beloved Son.
And here is removed whatever doubt and diffi-
culty might hang upon our minds from the words
preceding — I will that those whom thou hast given
me. be with me w^here I am. Whom thou hast
given me. And who are these? We cannot exa-
mine the book in which their names are "written.
But there is an outward superscription which all
10
JOHN XVII. 24—26. 465
can read. These have knoicn that thou hast sent me.
They have received the Sod, in the character which
the Father sent him to sustain : received " him as
made unto us wisdom, and righteousness, and sancti-
fication, and redemption." They have received him,
as giving heavenly wisdom to those who were
ignorant without him, as giving righteousness to
those who had no righteousness of their own, as
sanctifying those who were by nature corrupt and
sinful, as redeeming those who were lying under
condemnation.
It is a natural question, (and would that all
should ask it !) Are we among those whom God
has given to Christ, that tliey may behold his glory f
And it must be answered by entering into our
own hearts, and seeing what our faith is ; and into
our lives, and seeing what our practice is. These
have known that thou hast sent me. Such is their
short but sufficient description. They have known
that thou hast sent me, " to save my people from
their sins." They have not closed their eyes to
the proofs that I came from God. They have not
closed their ears against the truths which they
heard from me. They have not " loved darkness
rather than light," because of the evil deeds mIhcIi
they desired to persist in. But they have hoard my
invitation, and have listened to it ; have *' taken mv
yoke upon them, and learnt of me, that they might
find rest unto their souls."
^ I Cor. i. 30.
H IT
466 JOHN XVII. 24-26.
Sucli were they, who were the objects of the
Redeemer's prayer, and for whose comfort and en-
couragement he left the words on record, Father,
I will that they whom thou hast given me, he with me
where lam ; that they may behold my glory. Of these
he says, / have declared unto them thy name, and will
declare it ; that the love wherewith thou hast loved me
may be in them, and I in them. Because " the world
had not known God :" because " no man knoweth
the Father, but the Son, and he to whomsoever the
Son will reveal him." " And this is life eternal, to
know the only true God, and Jesus Christ whom he
hath sent."
This is life eternal. But it must be reserved for
that eternal state to understand fully the secret
w^onders involved in this mysterious prayer. St.
Paul felt that he could ask no higher blessing for
his beloved disciples, than that " being rooted and
grounded in love, they might be able to comprehend
with all saints what is the breadth, and length, and
depth, and height ; and to know the love of Christ,
which passeth knowledge, that they might be filled
with all the fulness of God." ^
5 Eph. iii. 17—19.
JOHN XVI II. 1— -23. 4G7
LECTURE LXXXVITL
JESUS IS TAKEN BY THE OFFICERS AND SOL-
DIERS, AND BROUGHT BEFORE THE HIGH
PRIEST.
John xviii. 1 — 23.
1. When Jesus had spoken these ivords, he went forth
with his disciples over the brooh Cedron, where was a
garden, into the which he entered^ and his disciples. '
2. And Judas also, which betrayed him, knew the p)lace ;
for Jesus ofttimes resorted thither ivith his disciples.
3. Judas then, having received a band of men and officers
from the chief priests and Pharisees, cometh thither loith
lanterns and torches and iveapons.
4. Jesus therefore, hnowing cdl things that shoidd come
tipon him, went forth, and said unto them. Whom seek
ye?
5. They answered him, Jesus of Nazareth. Jesus saith
unto them, I am he. And Judas also, which betrayed him,
stood with them.
6. As soon then as he had said unto them I am he, they
went bachward, and fell to the ground.
7. Then ashed he them again. Whom seeh ye ? And
they said, Jesus of Nazareth.
8. Jesus answered, I have told you that I am he : if
therefore ye seek me, let these go their ivay :
9. That the saying might be fulfilled, which he spake. Of
them ivhich thou gavest me have I lost none.
A Striking scene is presented to us here. " The
rulers stand up and take counsel together against the
The garden called Gethscmaue.
H H 2
468 JOHN XVIIT. 1-23
Lord and against his anointed." s But in this they
accomplish the secret purposes of him against
whom they had conspired : he, against whom they
had conspired, and whom they came to take as a
criminal by surprise, meets the band of men and
officers, and says at once, / am he whom ye seek.
That which ye come to do against me, is deter-
mined from above, or it could not be done at all :
and therefore ye hear me openly declare, / am he.
It was quickly proved that whatever power they
had against him, was " given them from above :"
for, hearing him acknowledge, / am he, instead of
seizing him, they went backward, and fell to the
ground. An emblem of that time which is foretold,
when all the enemies of Christ shall " say to the
mountains and rocks. Fall on us, and hide us from
the wrath of him that sitteth on the throne, and from
the wrath of the Lamb." ^
Still, however, Jesus was to suffer, thou^^h he
laid down his life of himself, and no man took it
from him. But he first provides for the safety
of his apostles. " Those whom he loved, he loved
unto the end." If ye seek me, let these go their way.
He knew their strength, that it was but weakness :
therefore he proportions their trial to it : and
allows them not to be tempted " above that which
they were able to bear." Hereafter they might
have resolution to say, " None of these things move
me, neither count I my life dear unto myself" *
At present their strength was but like " the bruised
2 Ps. ii. 2. 3 Rgv, ^^i, 16, 4 Acts xx. 24.
JOHN XVIII. 1—23. 469
reed ;" it must not be overmuch tried : their faith
was but that of " smoking flax ;" the spark must
not be quenched. Therefore let these be permitted
to go their way ; that the saying lately spoken
might remain true to the end : Of them which thou
gavest me have I lost Jione.
Such tenderness may encourage the humble fol-
lowers of a compassionate Lord, whilst they " work
out their salvation with fear and trembling." There
was, however, amongst them one who, though
weak and unstable, was ardent in zeal, and eager in
his Master's cause.
10. Then Simon Peter having a sword drew it, and
smote the high "priesVs servant, and cut off his right ear.
The servant's name was Malchns.
1 1 . 71ien said Jesus unto Peter, Put up thy sword into
the sheath : the cuji which my Father hath given me, shall
I not drink it ?
12. Then the hand and the captain and officers of the
Jews took Jesus, and hound him.
13. And led him away to Annas first ; for he was fa-
ther-in-law to Caiaplias, which was the high priest that
same year.
14. Now Caiaphas was he, which gave counsel to the
Jews, that it was expedient that one man shoidd die for the
people.
1-5 And fiimon Peter followed Jesus, and so did ano-
ther disciple ; that disciple was known unto the high priest,
and went in with Jesus into the palace of the high priest.
16. But Peter stood at the door tvithout. Then ivent
out that other disciple, which was known unto the high
priest, and spake vnto her that kejH the door, and brought
in Peter.
5
470 JOHN XVIII. 1—23.
17. Then saith the damsel that kept the door unto Peter,
Art thou not also one of this man's disciples ? He saith, I
am not.
18. And the servants and officers stood there, who had
made a fire of coals ; for it was cold : and they warmed
themselves : and Peter stood with them, and vmrmed hitn-
stlf.
19. The high priest then asked Jesus of his disciples ^
and of his doctrine.
20. Jesus answered him, I sjjake openly to the world; I
ever taught in the synagogue, and in the temple, whither
the Jews always resort ; and in secret have I said no-'
thing.
21. Why osketh thou me] ask them which heard me,
what I have said unto them: behold, they know what I
said.
22. And when he had thus spoken, one of the officers
which stood hy struck Jesus with the palm of his hand,
saying, Answerest thou the high priest so ?
23. Jesus answered him, If J have spoken evil, ^ear wit-
ness of the evil : but if well, why sinitest thou me ?
We are sliockecl, as there is reason to be, at the
indignity thus offered to him whom we adore as
ourLord and our God. But wise ends have been
served by it, on account of which it migh be
permitted.
1. We are taught the proper way to meet in-
dignities. Jesus, " when he was reviled, reviled
not again ; when he suffered, he threatened not."
But he appealed to law and reason. If I have
spoken evil, bear ivitness of the evil ; but if well, why
smitest thou me f He silenced and convicted his
oppressor. If anything has been done against the
ordinances of the state or the rights of individuals,
JOHN XVIII. 1— -23. 471
hear ivitness of the eoil ; I am here to answer it.
But if not, whi/ smitest tlicai me f with no authority
of law, and in opposition to all justice and de-
cency? So St. Paul, following his Master's ex-
ample, remonstrated with those \A\o w^ere prepar-
ing to try him by torture. " Is it lawful for
you to scourge a man that is a Roman, and un-
condemned ? " ^ God has so ordered human affairs,
that the protection which the enmity of an adver-
sary would often deny his servants, is cast around
them by the laws which individual interest obliges
men to observe.
2. Another and a different purpose is likewise
answered by this circumstance. Jesus suffered
this harsh and cruel treatment, as one who bore a
message from God unto the world. This enmity
would not have been displayed towards him, if he
had not appeared as "a preacher of righteous-
ness : " — if he had not said to the people, " Except
ye repent, ye shall all perish :" — if he had not tes-
tified against them that they knew not God in
whom they made their boast ; that they made void
his laws; that "their deeds were evil." Many of
his followers, at different times, have been called
to endure a like measure of ill treatment ; and
they have had this consolation under injury, " The
servant is not greater than his lord." If they are
despised and rejected, if they arc treated as Ba-
rabbas was not treated, ( " who for a certain sedi-
tion and murder was cast into prison,"^) still let
5 Acts xxii. 25. ''' Luke xxiii. 19 and 25.
472 JOHN XVIII. 24—40.
them rejoice, and be exceeding glad, for so perse-
cuted they their Master which was before them ;
and " if so be that they suffer with him, they
shall be also glorified together." ^ He, " for the joy
set before him, endured the cross, despising the
shame."
If then any man be called "to suffer as a Chris-
tian, let him not be ashamed ; but let him glorify
God on this behalf." Nay, let him "rejoice, inas-
much as ye are partakers of Clirist's sufferings :
that when his glory shall bo revealed, ye may be
glad also, with exceeding joy." ^
LECTURE LXXXIX.
JESUS EXPLAINS TO PILATE THE NATURE OF
HIS KINGDOM.
John xviii. 24 — 40.
24. Now Annas had sent htm bound unto Caiaphas the
liigh priest.
25. And Simon Peter stood and warmed himself. They
said therefore unto him. Art not thou also one of his dis-
ciples ? He denied it, and said, I am not.
26. One of the servants of the high priest, being his
kins7nan, whose ear Peter cut off ,^ sail h, Did not I see
thee in the garden with him ?
7 Rom, viii. 17. ^ Pet. iv. 16 and 13,
JOHN XVIII. 24—40. -J 73
27. Peter then denied ayain : and immediately the
cock crew.
We are reminded here of the saying of Moses,
(Numb, xxxii. 23,) " Behold, ye have sinned
afi^ainst the Lord : and be sure your sin uill find
you out." When the cock crew, and foretold
that the morning was apj)roaching, an arrow
pierced the soul of Peter, of which no one present
but himself was conscious. St. Matthew acquaints
us, that he " remembered the word of Jesus, which
said unto him, Before the cock crow, thou shalt
deny me thrice. And he vvent out, and wept bit-
terly." 1
It was happy that his sin did find him out, and
was not concealed from himself; that his heart
was not " hardened through the deceitfulness of
sin," but, like David before him, he confessed that
he had " sinned against the Lord : " he went out,
and wept bitterly.
28. Tlien led they Jesus from Caiaplias, tuito the hall
ofjudyment: and it was early; and they tliemselvesirent
not into the judyment It all, lest they should he dejiled ;
hut that they miyht eat the passover.
29. Pilate then went out unto them, and said, It hat
accusation bring ye ayainst this man ?
30. They answered and said unto him, If he were not
a malefactor, we would not hare delivered him up unto
thee.
31. Tlien said Pilate unto them, Take ye him, and judge
him accordiny to your law. Tlie Jews therefore said unto
him. It is not lauful jor us to put any man to death.
^ Matt. xxvi. 75.
474 JOHN XVIII. 24—40.
3'2. That the saying of Jesus might he fKlJilled, which
he spake^ signifying what death he should die. ^
33. TJten Pilate entered into the judgment hall again,
and called Jesus, and said unto him, Art thou the king
of the Jews ?
34. Jesus answered him, Sayest thou this thing of thy'
self, or did others tell it thee of me ?
35. Pilate answered, Am I a Jew ? Thine own nation
and the chief priests have delivered thee urdo me : what
hast thou done ?
36. Jesus answered, My kingdom is not of this world ;
if my kingdom were of this world, then would my servants
fight, that I should not he delivered to the Jews ; hut now
is my kingdom not from hence.
87. Pilate therefore said unto him, Art thou a king then 9
Jesus answered, Thou sayest that I am a king. To this
end was I horn, and for this cause came I into the world,
that I should hear witness nnto the truth. Every one that
is of the truth, heareth my voice.
38. Pilate saith unto him, What is truth ? And when
he had said this, he went out again unto the Jews, and
saith unto them, I find in him no fault at all.
39. But ye have a custom that I should release unto
you one at the fassover : will ye therefore that I release
unto you the King of the Jews ?
40. Theti cried they all again, saying, Not this man, hut
Barahhas. Now Barahhas was a rohher.
The question asked by Pilate was concerning
Christ's kingdom. And in no sense was Ins King-
dom of this world. He had it not of the will of
2 Execution by tlie cruel mode oi ^crucifixion was only in
use among tlie Romans. Unless, therefore, Jesus had been
delivered to the Roman governor, he would not have been cru-
cified.
JOHN XVIII. 24—40. 475
man. It was not to be set up by "carnal wea-
pons : " the power by which it should be sup-
ported, was spiritual : and the citizenship of its
subjects was not on earth, but in heaven.^
This is very obvious. We must not forget, however,
what is no less true. He is a king, though not an
earthly king: he has a kingdom though his king-
dom is not of this world. Pilate said unto him, Art
thou a king then? Jesus answered, Thou say est that I
am a king. To this end was I horn, and for this cause
came I into the world., that I should bear ivitness unto
the truth. It is a calm and quiet mode of assenting
to the truth which had been put into the moutli of
Pilate. I am a king: hut my kingdom is not from
hence. Thou sayest that I am a king. And thou
sayest truly. From God, and from heaven, though
not of this world, or from man, Christ has a kiufj-
dom. It is given him of God: as he has said,
The Father hath " delivered all thinos into his
hand," and has "given him power over all flesh."
And of his sovereignty it is written, "Thy throne,
God, is for ever and ever : a sceptre of righte-
ousness is the sceptre of thy kingdom : " ' and " the
gates of hell shall not prevail against it." " He
must resign," we are assured, till he hath put all
enemies under his feet. How aM ful are his own words,
though the words of him who is " meek and lowly
in heart," when he alludes to the future doom
of the disobedient: "Those mine enemies, who
^ 'l^fxiMv TToXtTevfxa iv ovfiavot'i vTrap)((iL. Our couversatioii,
citizenship, is in heaven. Phil. iii. 20.
4 See Heb. i. 8.
10
47G JOHN XVIII. 24—40.
would not that I should reign over them, bring
them hither, and slay them before me." ^
In this sense, therefore, Christ would have a
kingdom, even if none obeyed him. But he who
has assigned him power, Las given him subjects
too. According to his own words, addressed to
the Father : " Thine they were, and thou gavest
them me." As men are the subjects of him whom
they obey, he whose subjects obey him is a king.
He reigns in the hearts of those who believe in
him. At the moment when he was speaking ;
when he was bound as a prisoner, and seemed to
have resigned all earthly authority and power:
even then there were some hearts in which he was
reigning: there were some who were ready to act,
or to forbear to act, as he prescribed. The num-
ber of those quickly increased, as " the word of
God grew mightily and prevailed." And as far
as their number is extended, and as far as this
dominion is felt and recognized, so far he is a
king.
The truth, then, which Pilate inquired for in
a trifling spirit, but which he did not stay to hear^
is known to us, and we must cherish it. From
God and from heaven, though not of the world, or
from man, Christ has a kingdom. His subjects
are known by certain signs. Though his name is
not visibly sealed in their foreheads,^ it is written
in their hearts. And " the life which they live
in the flesh, they live by the* faith of the Son of
God, who loved them, and gave himself for them."
5 Luke xix. 27. ^ Sec Rev. vii, 3 ; ix. 4.
JOHN XVIII. 24—40. 477
By liis laws they are ruled and guided. For by
this may all men know that they are Christ's dis-
ciples, " That they keep his commandments."
Such is the kingdom which Christ possesses
i?i this world, though not of this world. Here is
its beginning. Its continuance will be for ever
and ever in the mansions above. Those who belomr
to it here, will belong to it hereafter. And those
who are to share it hereafter, must belono- to it
here. To those who " endure unto the end,"
" striving against sin : " to those who " overcome
the world," believing "that Jesus is the Son of
God," "he will grant to sit with him on his
throne." ^
" Let every man retire into himself, and see if he
can find this kingdom in his heart : for if he find
it not there, in vain shall he find it in all the world
besides.'' ^
7 See 1 John v. 5 ; and Rev, iii. 21 . ^ Hales.
478 JOHN XIX. 1— IG.
LECTURE XC.
PILATE CONSENTS TO THE DEATH OF CHRIST.
John xix. 1 — 16.
1. Then Pilate therefore took Jesus, and scourged
him.
2. And the soldiers jildtted a crown of thorns, and put
it on his head, and they put on him a purple robe,
3. And said. Hail, King of the Jews ! and they smote
him with their hands. *
4. Pilate therefore went forth again, and saith unto
them. Behold I bring him forth to you, that ye may know
that I find no fault in him.
5. Tlien came Jesus forth, tcearing the crown of thorns,
and the purple robe. And Pilate saith unto them, Behold
the man !
6. When the chief priests therefore and the officers saw
him, they cried out, saying. Crucify him, crucify him.
Pilate saith unto them, Take ye him, and crucify him : for
I find no fault in him.
7. TJieJews answered him. We have a law, and by our
law he ought to die, because he made himself the Son
of God.
8. When Pilate therefore heard that saying, he was the
more afraid ;
9. And went again into the judgment hall, and saith
unto Jesus, Whence art thou ? But Jesus gave him no
answer.
10. Tltcn saith Pilate unto him, Speakest thou not unto
JOHN XIX. 1—10. 479
me ? knowest thou not that I have poiver to crucify thee,
and have power to release thee ?
11. JesKS answered, Thou couldest have no power at all
against me, except it were given thee from above: there-
fore he that delivered me unto thee hath the greater sin.
Pilate naturally jDresumes upon his power over
Jesus, as over any other accused person who might
be brought before him. But here Jesus corrects his
error. Thou couldest have no jwwer at all against
me, except it were given thee from above. This I
have shown sufficiently, by the way in which I
have hitherto preserved myself, and by the " mi-
racles and signs and wonders" by which I have
been " approved of God " amongst the people. ^
He who halh delivered me unto thee has seen these
proofs that I am the Son of God : and they who
have treated with him that he should thus deliver
me up, have seen the same : therefore both he and
they have the ijreater sin. Greater, not in comparison
with the sin of Pilate, but greater than they would
have had if they had not hardened their hearts and
blinded their eyes against the truth. As had been
said formerly,^ "If I had not done among them
the works which none other man did, they had not
had sin."
This remark is not without its effect upon the
governor.
12. And from thenceforth Pilate sought to release him:
but the Jews cried out, saying. If thou let this man go,
thou art not C(Bsar's friend : ivhosoever maheth himself a
king speaketh against Ccesar.
^ Acts ii. 22. 2 j>]j_ j^y_ 24.
480 JOHN XIX. I— IG.
13. WJten Pilate therefore heard that sayiny, he hrouyhl
Jesua forth, and sat down in the judgment seat in a place
that is called the Pavement, but in the Hebrew, Gabbatha.
14. And it teas the preparation of the Passover, and
about the sixth hour ; and he salth unto the Jews, Behold
your kiny !
15. But they cried out. Away with him, away with him,
crucify him. Pilate saith unto them. Shall I crucify your
kiny I The chief priests answered, JVe have no kiny but
Ccesar.
16. T?ien delivered he him therefore unto them to be
crucified. And they took Jesus, and led him away.
The character of Pilate is a far more common
character than men are willing to suppose. Many
act in a like spirit, though in circumstances very
different. And it is instructive to observe the
manner in which two opposite principles contended
within him : on the one hand, natural conscience
and a sense of right ; and, on the other, love of
the world.
Pilate had manifestly strong compunctious feel-
ings. The calmness of the prisoner who stood before
him ; his refusal to propitiate his judge ; his re-
siirnation under torture, and indifference concern-
insr life or death ; and doubtless the indescribable
sublimity of deportment which belonged to him
under all circumstances ; the grace and truth which
never could forsake him; — all these affected Pilate
in a manner to which he was not accustomed.
Whence art thou f he inquires. Speakest thou not
unto me f " Hearest thou not'' how many things
these witness against thee ? " " And he answered
him to never a word ; insomuch that the gover-
JOHN XIX. 1— IG. 481
nor marvelled greatly." ^ And from thenceforth
Pilate sought to release him.
These feelings of his own were much aided by
another circumstance. For " when he M-as set
down on the judgment-seat, his wife sent unto him
saying, Have thou nothing to do with that just
man ; for I have suffered many things this day in a
dream because of him." ■*
Pilate was now in that state of mind which is
the state of multitudes in a country like ours.
What he felt in regard to Jesus, they feel in re-
gard to the religion of Jesus. They perceive that
it is not of man, but of God. Its doctrines show
this ; so does the power which it exercises in the
world. Perhaps many of their friends and rela-
tions have received it ; are governed by its laws,
and supported by its promises : they are them-
selves at times uneasy whilst they remain in a
careless, undecided state ; and they would be very
unwilling to appear the enemies of Christ or the
christian cause.
Why do they stand aloof? Why continue only
" almost Christians ?"
For the same reason, for a reason of the same
sort, as tb.at which affected Pilate.
Whilst he was hesitating between conscience and
duty on the one side, and the demands of the
people on the other, the Jews seized the interval
of suspense, and cried out^ saying, If thou let this
man go, thou art not Ccesars friend ; whosoever
makcth himsef a king, speaketh against Caesar.
' Matt, xxvii. 14. * Matt, xxvii. 19.
I I
482 JOHN XIX. 1-lG.
Now Pilate was a governor : and, li]ie other go-
vernors, was anxious to approve himself to his su-
perior, and probably to obtain some higher step,
some better appointment. Not to be Caesar's
friend, was to be Caesar's enemy. And therefore
when Pilate heard that saying, he brought Jesus
forth : and, after one more struggle — delivered him
unto them to be crucified.
Tims the world gained the victory. Conscience,
reason, inclination — fell before it. For a while the
scale vibrated, and seemed to hang doubtful : and
if there had been no strong bias on the other ."^ide,
conscience would have prevailed : but when it
became clear that if conscience was to be obeyed
and duty done, the world must be abandoned —
the things of the M'orld risked, perhaps lost —
there was no farther question in Pilate's mind, and
the world carried every other consideration down
before it.
Now the same case frequently occurs in regard
to christian faith. There are many in the waver-
ing state just described; convinced, but not con-
quered ; silenced, but not subdued ; not denying,
not doubting; nay, in their inward mind and
judgment, believing. Soon, however, a trial
comes, which must bring the matter to an issue.
They must show, whether the faith of Christ has
dominion over them or not. This never can long
remain uncertain. No man can serve God and
mammon : and it must alw^ays be soon evident
which he is servino-. In everv rank and station
of life temptations exist, and circumstances occur
JOHN XIX. 1—1(1. 483
which put it to the proof. And when the trying
time arrives in which it must be shown, whether a
man is a disciple of Chi-ist or of the world, too
often the case of Pilate is acted over again. If
thou let this man go, thou art not Ccesar's friend.
So said the Jews ; and in like manner will the
world say, If such and such is thy line of conduct,
thou art not our friend. " Art thou also of Ga-
lilee V Art thou also " this man's disciple ?"
Such sayings, or the fear of such sayings, the
fear of some Avorldly risk, the love of some worldly
gain, are the immediate cause of ruin to many
souls. They lead to compliances, omissions, and
transgressions which grieve and quench the Spirit
of God. What is wanting to them, is Avhat was
wanting to Pilate ; such faith in " things not
seen, and eternal," as shall overcome the influence
of " things seen and temporal."
And yet we can easily imagine a case which
would have overcome the world in Pilate, and
made him resolute instead of wavering. Suppose,
for example, the appearance of Jesus, who was
now standing as a criminal before Pilate, had
been suddenly changed, and he had been seen by
him as he was seen by the three apostles on
Mount Tabor, when he was " transfigured before
them, and his face did shine as the sun, and his
raiment was white as the light." ^ Pilate would
have no lonocr doubted : he would have decided
at once, to olfcnd the people, and defy Caesar.
5 Matt. xvii. 2.
I I 2
484 JOHN XIX. 1—16.
This shows us what we need. It is- the business
of faith, to set before us things that are not, as if
they were ; to enable us to see in Jesus not the
" man of sorrows " who stood before Pilate, but the
Son of man who " shall come in his glory, and all
the holy angels with him." It is the business of
faith to give a substantial existence to " things
hoped for," so as to produce a real effect upon the
mind, and enable it to overcome the world.'' The
truths to which Jesus bore witness must be im-
printed on the heart by the Spirit : and so real-
ize things future and unseen, that earthly objects
shall lose their hold : shall prevail no further than
they justly and rightly may. We must see their
perishable nature : how little they profit, and for
how short a time. What remains to Pilate of all
that he gained by complying with the sinful malice
of the Jewish rulers ? What but the worm of re-
morse " that never dieth," and the darkness which
no liffht shall relieve ? And such at last will be the
case with all, who in this present time of trial prefer
the pleasures, or the gains, or the opinions of the
world, before a consistent life of faith in the Son of
God. For he has said, " Whosoever shall be
ashamed of me and of my words in this adulterous
and sinful generation ; of him also shall the Son of
man be ashamed, when he cometh in the glory of
his Father with the holy angels." ^
' See Heb. xi. I. . ' Mark viii. 38.
JOHN XIX. 17—30. 485
LECTURE XCI.
THE CRUCIFIXION.
John xix. 17 — 30.
17. And he hearing his cross went forth into a place
called the i^lace of a scull, ichich is called in the Hehreiv
Golgotha :
18. Where they crucified him, and tico other with him,
on either side one, and Jesus in the t?iidst.
19. And Pilate wrote a title, and put it on the cross.
And the writing tvas, JESUS OF NAZARETH THE
KING OF THE JEWS.
20. 77//.? title then read mang of the Jews : for the
place where Jesus tvas crucified was nigh to the city :
and it teas tvritten in Hebrew, and Greek, and Latin.
21. TJteu said the chi(f priests of the Jeics to Pilate,
Write not. The King of the Jeics, hut that lie said, I aui
King of the Jews.
22. Pilate answered, What I have icritten I have
written.
Thus God overrules the wrath of man, and
causes it to minister to his praise. Pilate was dis-
concerted ; angry with the chief priests, because
they had urged him to act against his conscience
and better judgment : and, in obedience to his own
humour, he refuses to gratify them further, or alter
the title which he had framed, Jesus of Nazareth
the King of th Jews. Caiaphas had already been
486 JOHN XIX. 17—30.
led to say, " It is expedient that one man die for
the people." So Pilate now testifies the truth,
which before he was most anxious to deny. He had
no scruple in allowing Jesus to be called the king
OF THE Jews, now that he had been crucified. And
it was as Christ crucified that he was king : and
king not of that nation only, but " God had given
him power over all flesh, that he might give eter-
nal life to all the children of God that are scat-
tered abroad."
23. Then the soldiers, when they had crucified Jesus,
took his garments, and made four -parts, to every soldier a
part ; and also his coat : noiv the coat was without seam,
woven from the top throughout.
24. They said therefore among themselves, Let us not
rend it, hut cast lots for it, ivhose it shall he: that the
scripture might he ftdfilled, which saith. They parted my
raiment among them, and for my vesture they did cast
lots. These things therefore the soldiers did.
This is a part of a prophecy which David was
inspired to utter. In the midst of complaints which
refer to himself and his own circumstances, he in-
troduces many things which never did occur to
himself, and which could only have been left writ-
ten for the instruction and conviction of those
who should live in future times. (Ps. xxii. 1, 7, 8,
14 — 18.) " My God, my God, why hast thou for-
saken me ? why art thou so far from helping me,
and from the words of my complaint? All they
that see me, laugh me to scorn ''j they shoot out the
lip, they shake the head, saying, He trusted on
the Lord, that he would deliver him ; let him de-
JOHN XIX. 17—30. 487
liver him, seeing he delighted in him. I am
pviured out like water, and all my bones are out of
joint : my heart is like wax ; it is melted in the
midst of my bowels. My strength is dried up like
a potsherd, and my tongue cleaveth to my jaws:
and thou hast brought me into the dust of death.
For dogs have compassed me ; the assembly of the
wicked have enclosed me : they pierced my hands
and my feet : I may tell all my bones ; they look
and stare upon me. They part my garments among
them, and cast lots upon my vesture."
No one can read these words, and perceive that
many of them did not and could not apply to David
in his own person, but were put into his mouth for
the purpose of confirming our faith, and showing
us that nothing happened to the Lord which had not
been foreseen and predetermined in the divine
counsels, i So that both in his death, and in the
minute circumstances of his death, he was truly
"the Lamb slain from the foundation of the
world." ~
Lord, increase our faith ! It is not the Lamb
slain, but the Lamb believed on and adored, which
can avail to the saving of the soul.
25. Noiu there stood hy the cross of Jesus his mother,
and his mother's sister, Mary the wife of Cleophas, and
Mary Magdalene.
26. When Jestis thej^efore saiu his mother, and the dis-
ciple standing by, luhom he loved, ^ he saith unto his mother,
Woman, behold thy son !
' Acts iv, 28 ; xiii. 27. ' Rev. xiii. 8.
' So St. Jolin commonly describes himself.
488 JOHN XIX. 17-30.
27. Then saith he to his disciple, Beholcl thy 7nother !
And from that hour that disciple took her unto his own
home.
28. After this, Jesus hnoiuing that all things were r,ow
accomplished, that the scripture might he fulfilled, saitl, I
thirst.
29. Now there ivas set a vessel full of vinegar : and they
filled a spunge luith vinegar, and put it upon hyssop,
and put it to his mouth. ^
80. When Jesus therefore had received the vinegar, he
said. It is finished : and he bowed his head, and gave up
the ghost.
It is finished. Much that we know, and much
more that is too mysterious to be known, is con-
tained in this word.^ That has been finished which
was predicted at the first, that the serpent should
"bruise the heel" of the woman's seed, as the
seed shoukl " bruise the serpent's head." This was
done : the prince of darkness had had his hour,
and now his dominion was broken, his power
weakened, his "works destroyed."^
That was finished which had been prefigured in
the law, by the rite of the passover, by the daily
sacrifices, by the various purifications, by the
* Raising it ou the stem of a species of hyssop, which re-
sembles a reed. Thus fulfilling the scripture, which had
said, (Ps. Ixix. 21,) "They gave me also gall for my meat,
and when I was thirsty, they gave me vinegar to drink." The
accomplishment of this prophecy depended upon the attendance
of the Roman soldiers at the crucifixion. This vinegar, mixed
with water, was their beverage. »
" The original contains more than can be briefly expressed :
TCTcXecTTai.
P 1 John iii. 8.
JOHN XIX. 17-30. 489
office of the high jn-iest, by all the types of that sa-
crifice for sin which Christ had now once oftered : and
" by that one offering had perfected for ever them
that are sanctified."^
That was finished which Isaiah had prophesied,
(liii. 7, 8,) speaking beforehand of the sufferings
of Christ. " He was oppressed, and he Avas af-
flicted, yet he opened not his mouth : he is brought
as a lamb to the slaughter, and as a sheep before
her shearers is dumb, so he openeth not his mouth.
He was taken from prison and from judgment ; and
who shall declare his generation ? for he was cut off
out of the land of the living : for the transgression
of my people was he stricken."
That was finished which Christ had emraofed for
when he undertook the work of redemption : all
the will and counsel of God. He had " made his
soul an offering for sin ; he had borne the sin of
many " he had endured the Father's wrath, he
had submitted to the curse, he had drunk the cup
of suffering to the dregs. All this had been com-
pletely finished ; and nothing now remained but
to return to the bosom of the Father. But Jesus
showed, even to the end, that he had " power to lay
down his life ;" that he " laid it down of himself,
and no man took it from him." For he waited till
the last prophecy had been fulfilled, and he had
tasted of the vinegar which they offered him. He
waited till he was able to say. It is finished. And
then he added, " Father, into thy hands I com-
7 Heb. X. M.
490 JOHN XIX. 17—30.
mend my spirit :" and he bowed his head, and gave
up the ghost.
All had been completed which the Son was
to perform in the work of man's redemption. Let
no man doubt that the Father's part shall also be
completed. Christ " once suffered for sins, the just
for the unjust, that he might bring us to God."
And God, who " so loved the world, that he sent
his only begotten Son," thai he might thus suffer :
God " is not unrighteous " to refuse the ransom
which has been paid, or to reject those who
come to him through the blood of the everlasting
covenant. Christ could say. It is finished. And
as the conditions have been finished, so likewise
shall the covenant be fulfilled. " He shall see of the
travail of his soul, and shall be satisfied; by his
knowledge shall my righteous servant justify many :
because he hath poured out his soul unto death :
and he was numbered with transgressors: and he
bare the sin of many, and made intercession for the
transgressors." ^
8 Isa. liii. 11, 12.
JOHN XIX. 31—4-2. 491
LECTURE XCII.
THE FULFILMENT OF PROPHECY IN THE DEATH
OF JESUS.
John xix. 31 — 42.
31. The Jews therefore, because it was the ineparation,
that the bodies should not remain upon the cross on the
sabbath day, (for that sabbath day teas an high day^) be-
sought Pilate that their legs might he broken, and that they
might be taken away.
32. Tlien came the soldiers, and brake the legs of the
Jirst, and of the other which teas crucified with him.
33. But when they came to Jesus, and saw that he icas
dead already, they brake 'not his legs :
34. But one of the soldiers with a spear pierced his side,
and forthwith came thereout blood and water. ^
35. And he that saw it bare record, and his record is
true: and he knoweth that he saith true, that ye might be-
lieve.
36. For these things were done, that the scripture should
he fulfilled, A bone of hint shall not be broken.
* Such is the case, when the regions of the heart are wounded.
And St. John is thus particular, because some of the early he-
retics denied that Jesus actually underwent these sufferings and
death, affirming that a phantom was substituted in his room.
For this reason, probably, the evangelist proceeds to assert more
solemnly than usual, lie that saw it bare record, and his record
is true. He saw what he could not have seen, unless real death
had taken place.
5
492 JOHN XTX. 31—42.
37. And again another scripture saith, They shall look on
him whom they pierced.
The passage is remarkable, in which these latter
words are found, (Zech. xii. 10.) "I will pour
upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications :
and they shall look upon me luhom they have pierced^
and they shall mourn for him, as one mourneth
for his only son, and shall be in bitterness for him,
as one that is in bitterness for his firstborn."
Of whom could the prophet say this ? In what
other man has it ever been fulfilled ?
But it was fulfilled in regard to the Lord Jesus.
Not two months after the event which we are con-
siderinof, Peter affirmed to the inhabitants of Jeru-
salem, " Let all the house of Israel know assuredly
that God hath made that same Jesus, whom ye
have crucified, both Lord and Christ." ^ Then, says
the historian, " they were pricked in their heart, and
said unto Peter and to the rest of the apostles, Men
and brethren, what shall we do ?" It came to pass
according to the prophecy : " God poured upon them
the spirit of grace and of supplications :" they
did " look on him whom they had pierced^'' and did
" mourn for him."
But Peter said further unto them, " Repent, and
be baptized every one of you, in the name of
Jesus Christ, for the remission of sins." " Then
they that gladly received his w(5rd were baptized :
and the same day there were added unto them about
" Acts ii. 36, &c.
JOHN XIX. 31— 4Q. 493
three thousand souls.'' Thus they once more
looked on him whom they had pierced ; — before they
regarded liim Avith contrition and sorrow ; now they
looked to him for remission of sins : looked to the
wounds which they had given, which he had received
" in the house of his friends," ^ as the wounds suf-
fered for their transgressions, and by which they
might themselves be healed.
The time, we trust, will come hereafter, when
the prophecy shall have a more complete fulfil-
ment ; and the house of Israel and the house of
Judah generally shall answer to the expressions of
the prophet : shall mourn for the sin of their na-
tion, which crucified the " Prince of life ;" shall look
up to him whom they pierced, for reconciliation
with God, and to that death which they caused, as
a ransom for their sins.
Such a season appears to be foretold in Scrip-
ture, when God shall pour ui)on the descendants
of Abraham this spirit of grace and of suppli-
cations. But we do not wait for any distant sea-
son, that the words may receive an accomplish-
ment. They are accom])lished in all who believe
in Christ Jesus, and look to him for salvation. On
account of sin was he pierced : and the sins which
pierced him were our sins. Every man's indivi-
dual sin contributed to his death. And while we
regard with astonishment and thankfulness the
atonement which he made, we should also regard
3 Zecli. xiii. (i. " And one shall say unto him, \Vhat are these
wounds in thine hands ? Then he shall answer, Those \Yith which
I was wounded in the honse of my friends.''
6
494 JOHN XIX. 31— 4JJ.
it with sorrow and contrition. Every man should
tliink wuthin himself, Had I not been under con-
demnation as a sinner, Judas would not have be-
trayed the Saviour, the people would not have
insulted him, the soldiers would not have scourged
him, Pilate would not have delivered him up, the
nails and the ,.pear would not have pierced him.
If Ave felt this as we ought to feel it, we should more
nearly resemble the language of Zechariah : we
should be more sincerely "in bitterness for him;"
for hira who was " bruised for our iniquities, and
wounded for our transgressions," and on whom it
pleased the Lord to "lay the iniquity of us all.""
There is still deeper reason for this sorrow, when
they who have professed to receive " the grace of
God which bringeth salvation," and to believe in
the name of Christ, have betrayed their faith, and
walked unworthily of their high calling. The
apostle speaks of such in the strongest language ;
saying, that they "crucify the Son of God afresh,
and put him to an open shame." ^ Yet are they
not cast ofF for ever : they may still " repent, and
do their first works." ^ "If any man sin, we
have an advocate with the Father, Jesus Christ the
righteous ; and he is the propitiation for our sins." ^
But what does that advocate plead ? The very pro-
pitiation which they have disgraced; the very
wounds which they have aggravated ; the very
cross on which sin was crucified to them, and
they to sin. While then they still look on him
whom they pierced, and are thankful that they are
*Isa. 1.3. sfieb. vi. 6. 6 Rev. ii. 5. 7 i John ii. 2.
JOHN XIX. 31—42. 495
still permitted to look up to him, surely they must
"mourn as one mourneth for his only son, and be
in bitterness for him, as one that mourneth for his
firstborn,"
38. Ai/d after this, Joseph of Arimathea, heimj a dis-
ciple of Jesus, hut secretly for fear of the Jews, besought
Pilate that he might take auay tJie body of Jesus : and
Pilate gave him leave. He came therefore, and took the
body of Jesus.
39. And there came also Xicodemus, which at the first
came to Jesus by night, and brought a mixture of myrrh
and aloes, about an hundred pound tceight.
40. Then took they the body of Jesus, and wound it in
linen clothes with the spices, as the manner of the Jews is
to bury.
41. JVow in the 2^ lace where he was crucified there was
a garden ; and in the garden a new sepulchre, tvherein
was never man yet laid.
42. There laid they Jesus therefore because of the Jews'
preparation day ; for the sepulchre was nigh at hand.
Thus in an unexpected manner was the prophecy
of Isaiah fulfilled, as he who had been " num-
bered with the transgressors " was " with the rich
in his death ;"' had the burial of a rich man. The
event was unlikely, so was the mode in Avhicli it
was brought about. Two persons who had hi-
therto kept back, and hesitated to avow themselves
disciples of Jesus, come forward now and effect
that which his own party of faithful adherents
would have attempted in vain. Fear of man had
hitherto made Jeseph his disciple secretly : fear
of man had carried Nicodemus to him by flight for
instruction. But now all such apprehensions va-
496 JOHN XX. 1—18.
nisli ; sorrow for his loss, and love for his memory,
became a stronger feeling than the world's opinion :
and, with this courageous j^roof of devotion and at-
tachment, the body of Jesus is laid in the grave.
And when he shall hereafter appear, clothed in
his "glorious body,'* and all nations shall be
gathered before him, then shall also this, which
these disciples did, "be told for a memorial of
them." «
LECTURE XCIII.
THE RESURRECTION OF JESUS IS MADE KNOWN
TO HIS DISCIPLES.
John xx. 1 — 18.
1. Tlie first day of the week cometk Mary Magdalene
early ^ when it was yet dark, unto the sepulchre, and seeth
the stone taken a ic ay from the sepulchre.
2. Then she runneth, and cometh to Simon Peter, and
to the other disciple whom Jesus loved, and saith unto
them. They have taken away the Lord out of the sepul-
chre, and we know not where they have laid him.
3. Peter therefore went forth, and that other disciple,
and came to the sepulchre.
4. ;«S'o t]iey ran both together : and the other disciple
did outrun Peter, and came first to the sepulchre.
8 See Matt. xxvi. 18.
JOHN XX. 1 — 18. 497
5. And he sloopinfj down, and looking in, saw the linen
clothes hjiny ; yet went he not in.
G. Tlien conieth Simon Peter followin;/ him, and went
into the sepulchre, and seeth the linen clothes lie,
7. And the napki)t, that was about his head, not lying
with the linen clothes, but wrapped together in a place
by itself.
8. Then went in also that other disciple, which came
first to the sepulchre, and he saw, and believed.
9. For as yet they knew not the scripture, that he must
rise again from the dead.
St. John here tells us, what doubtless had never
been erased from his own memory, the state of
the apostles' mind after the burial of Jesus. As
yet they knew not the scriptui^e, that he must rise
from the dead. They knew the words of scripture,
but did not apply the proper meaning to them. The
sabbath therefore, though " a high day," a fes-
tival, the greatest sabbath of the year, was to
them a day of the deepest melancholy and gloom.
They had seen him, in whom they had trusted that
he "should redeem Israel," made a victim to the
malice of his enemies : they had seen him whom
they loved, and who loved them, expire in tor-
ments, and laid out in the tomb, where all tlieir
fondest hopes lay buried Mith him. Nothing now
remained but to pay the last sad honours to his
memory.
For this purpose, the sabbath was no sooner past,
than very early in the morning came Mary ]\lag-
dalene and other women witli her, " bringing spices
which they had prepared" to embalm the body.
K K
408 JOHN XX. 1—18.
On their way "they said among themselves, Wlio
shall roll us away the stone from the sepulchre?"'
But when they came to the place, they found that
the stone was taken away." Still further, on en-
tering in, they " found not the body of the Lord
Jesus.'' Mary Magdalene, upon this, hastened
back to the city, for all the tombs were on the
outside of the walls, and cometh to Simon Peter,
and to the other disciple whom Jesns loved, and saith
vnto them. They have taken away the Lord out of the
sepulchre, and ive know not where they have laid him.
In the mean time the other women remained on
the spot. " And it came to pass, as they were
much perplexed thereabout,^ behold, two men
stood by tliem in shining garments : and as they
were afraid, and bowed down their faces to the
earth, they said unto them, Be not affrighted ;
ye seek Jesus of Nazareth, which was crucified : he
' " Mary Magdalene and the otlier INIaiy." Matthew, —
" Mary INIagdalene and Mary the mother of James and Salome."
Mark. — " Mary Magdalene, and Joanna, and Mary the mother
of James, and other women." Luke. — St. John mentions only
Mary Magdalene, because she had been the person who brought
the first report : but her words intimate that she had not been
alone. " They have taken away the Lord out of the sepulchre,
and we know not where they have laid him." When she was
alone, afterwards, v. 13, she uses the singular form.
■^ How this had happened, we must collect from St. Matthew.
" Behold, there was a great earthquake, for the angel of the Lord
descended from heaven, and came and relied back the stone from
the door, and sat upon it."
3 Sec Matthew, Mark, and Luke, except that, according to St.
Mark, " They saw a young man sitting on the right side, clothed
in a long white garment."
8
JOHN XX. 1—18. 499
is risen ; he is not here : behold the place where
they laid him. But go quickly, and tell his dis-
ciples, and Peter, that he goeth before you into
Galilee: there shall ye see him, as he said unto
you."
" The women remembered his words, and went
out quickly : for they trembled and were amazed : "
in their alarm and astonishment they "said no-
thing to any man" on the spot or by the way : but
returned from the sepulchre, and ran to bring the
disciples word, and told all these things unto the
eleven, and unto all the rest. And their words
seemed to them as idle tales, and " they believed
them not." *
Peter and John, however, whom Me have always
seen to be, the one the most ardent and zealous,
the other the most faithful of the apostles, were
too much interested in what had been told them,
to be content without further examination. Peter
therefore went forth, and that other disciple, and
came to the sepulchre.^' John stooped down and
" St. Luke here observes, "It was Mary Magdalene, and
Joanna, and Mary the mother of Jesus, and other women that
were with them, which told these things unto tlie apostles. He
does not specify that Mary INIagdalene had arrived first, and
brought her account separately.
^ St. Luke does not mention that Peter entered the tomb, or
that John accompamed Peter. He leads us, however, to suppose
what otherwise we might have doubted, that these two were with
the rest when the women came, and that INLiry ALio-dalene
had not seen them separately. For after stating. They believed
them not ; he proceeds, Then arose Peter, and ran unto the
sepulchre.
K K 2
500 JOHN XX. 1—18.
saw the linen clothes lying'. Peter following liim,
went in : and they " beheld the linen clothes laid
by themselves," and all things as the women had
reported : he saw and believed that it was as Mary
had said;*^ "and departed, wondering at that which
was to come pass." They still thought of explaining
the circumstances in some other way, and were
not yet prepared to receive as certain the astonish-
ing fact of the resurrection. We consider this as
strange. The belief of the resurrection of the body
has been made familiar to us. We should not
have had the same just reason to believe it, if the
apostles had believed without indisputable evidence
and full examination.
10. TJien the disciples went away again unto their
oivn home.
1 1. But Mary stood without at the sepulchre weeping : ^
and as she wept she stooped down, and looked into the
sepulchre,
12. And seefh two angels in white sitting, the one at the
head, and the other at the feet, where the body of Jesus
had lain.
13. A?id they say unto her, Woman, tvhy weepest thou ?
She saith unto them. Because they have taken away my
Lord, and I know not where they have laid him.
14. And when she had thus said, she turned herself
back, and saw Jesus standing, and knew not that it was
Jesus.
*
To prevent the too great surprise, or sudden
•^ She had returned to it, we may suppose, following Peter
and John.
JOHN XX. 1—18. 501
alarm which might have struck her, he revealed
himself by degrees.
15. Jesus saith unto her, Woman, why iceepest thou?
whom seekest thou .^ She, supposing him to he the gardener,
saith unto him, Sir, if thou hare borne him hence, tell me
where thou hast laid him, and I will take him away.
Tlien in a voice which she had so long known,
and so often heard with veneration,
16. Jesus saith unto her, Mary. She turned herself,
and saith unto him, Rahhoni ; which is to say. Master.
17. Jesus saith unto her. Touch me not : fur I am not
yet ascended to my Father : hut go to my hrethren, and
say unto them, I ascend unto my Father, and your Father:
and to my God, and your God.
18. Mary Magdalene came and told the disciples that
she had seen the Lord, and that he had spoken these things
unto her.
Such was the gracious message with which he
announced the truth which they were so slow to
comprehend. He does not upbraid them for their
disbelief of his own plain words ; he does not con-
denni them for deserting him in the hour of trial,
they are still his hrethren : his Father is their Fa-
ther, his God their God.
And not theirs only, but the God and Father of
all who "believe in him through their word." Such
is the mercy which he has wrought for his disci-
ples. He has caused his Father to ado})t them as
his children, and his God to protect them with
his aln»ighty powder. He hath put away the sins,
which " made a sci>aration between them and their
God."
5
502 JOHN XX. 1—18.
Is it so with ourselves ? Is the God and Father
to whom Christ has ascended, our God and our
Father, to whom we are reconciled, to whom we
have access through the Son? Then great is
the blessing which we enjoy, He who made the
worlds, is our gracious Father : he who governs all
things, is our merciful God : he has entered into
covenant with us ; and is pledged, that in this life
" all things shall work together for our eventual
good ; " pledged to raise us up to eternal life at the
last day.
Let us strive to keep " this jewel of our hope '*
unbroken to the end. If we " watch and pray," by
his grace we shall keep it. For he who has be-
stowed it upon us is ascended to his Father and our
Father, and to his God and our God.
JOHN XX. li)--2;3. OOS
LECTURE XCIV.
JESUS APPEARS 'J'O THE APOSTLES, AND GIVES
THEM HIS COMMISSION.
John xx. 19— 23.
19. Then the same daij at evenincj, being the first da// oj"
the week, when the doors were shut tvhere the disciples icere
assembled for fear of the Jews, came Jesus and stood in
the midst, and saith unto them. Peace be unto you.
20. And lohen he had so said, he shewed unto them his
hands and his side. Then were the disciples ylad, when
they saw the Lord.
21. T'h en said Jesus to them again. Peace be unto you :
as the Father hath sent me, even so send I you.
For tlie same ])urpose and to the same end I
commission you. In this sense, the apostles Avere
sent into the workl as tlie Son was sent into the
world. In another sense Christ stood alone. The
Father sent the Son, first, to be " the propitiation for
our sins:" to "give his life a ransom for many."
This office no man could share with him. And fur-
ther, Christ was perfect and infallible ; such as no
descendant of Adam can be. But then he was also
sent into the world, to preach " the gospel of peace,"
" the gospel of the kingdom f " to seek and to save
that which was lost," For this purpose the Fa-
ther had sent him. And for this pm-pose he now
504 JOHN XX. 19— -23.
commissions the apostles, to " go into all the world,
and preach the gospel to every creature :" that as
many as believe in him vrhom God hath sent, may
" not come into condemnation, but have eternal
life."
It was an arduous enterprise. " Unreasonable
and wicked men" would oppose themselves : they
were to " wrestle not against flesh and blood "
alone, but against the powers of darkness, and
the wiles of the devil. ^ How should they over-
come this malice ? How discern the spirits which
were for them, and the spirits which were against
them ? How distinguish the worldlv and self-in-
terested, from the sincere and earnest who " sought
first the kingdom of God and his righteousness ? "
They must be endued with power from on high :
with power which men naturally have not, and
with which other men have never since been en-
dued : power which should enable them to dis-
tinguish between the hypocrite and the penitent,
and to know the child of God from the child of
Satan. This power should not be denied them.
22. And when he had said this, he breathed on them, and
saith unto them. Receive ye the Holy Ghost ;
23. Whose soever sins ye remit, they are remitted unto
them ; and irhose soever sins ye retain, they are retained.
Thus directed bv the Holv Ghost, Peter could
not be deceived by the hypocrisy of Ananias and
Sapphira : and said to the wife, whose husband
had already suffered the penalty of his fraud,
' See Eph. vi. 11, 12.
JOHN XX. 19— -^S. 505
" How is it that ye have agreed together to tempt
the Spirit of the Lord? behold the feet of them
which have buried thy husband are at the door, and
shall carry thee out."" By virtue of the same
power. " Saul set his eyes on Elymas the sorcerer,
and said, full of all subtlety and all mischief, thou
child of the devil, thou enemy of all righteous-
ness, wilt thou not cease to pervert the right ways
of the Lord? And now, behold, the hand of the
Lord is upon thee, and thou shalt be blind, not
seeing the sun for a season."' s By virtue of the
same power, he directed that a transgressor in the
church of Corinth should be " delivered to Satan
for the destruction of the flesh : " and afterwards
declares, that " now in the person of Christ he
forgives him." ^
The power, then, of remitting or rcta'inbuj shis
was committed in a peculiar manner to the apos-
tles, and with it, the discerning of spirits which
such power required. But we must carefully note,
that even as exercised by them, this absolution or
condemnation did not extend beyond the present
world. They did not put themselves in the place
of God, " to kill or to make alive" in reference to
eternity. They did not contradict the sentiment,
" Who can forgive sins, but God alone ? " Their
Master " had power on earth to forgive sins," and
claimed it, and exercised it : but the Jews who ac-
cused him on this head, and were forward enough
=> Acts V. 1 — 11. ^ Acts xiii. D- 11.
4 1 Cor. V. 5; 2 Cor. ii. 1<).
50() JOHN XX. 1!)— 23.
to fiiul blame against the apostles, never saw rea-
son to bring such an allegation against them.
The authority, then, to remit sins, or to retain sins,
was limited to the apostles, and to the present
world. Why, then, do we say to the ministers of
our church, " Whose sins thou dost forgive, they
are forgiven : and whose sins thou dost retain,
they are retained ?" ^
Because, though the power of forgiving or re-
taining sin in their own person is not transferred
to them, the conditions are entrusted to them on
which sin is forgiven or retained. They cannot say,
as their Lord had said, " Thy sins are forgiven thee.
Go in peace." They cannot say, like the apostles,
" Thou shalt be blind, not seeing the sun for a
season." They cannot say, " Those who have bu-
ried thy husband shall carry thee out." Even the
apostles used this power on rare occasions. Their
ordinary course was to use such words, as every
minister of Christ is bound to use. " Repent, and
be baptized in the name of the Lord Jesus Christ,
for the remission of sins." "Believe in the Lord
Jesus Christ, and thou shalt be saved." " By him
all that believe are justified from all things." ^
The ministers who follow their steps declare the
same. They testify the forgiveness of sins past :
testify that they are the messengers of the gospel of
peace, which invites all men to salvation : ^ and
proclaim that " God was in Christ, reconciling the
5 Ordination service. ^ Acts ii. 38 ; xvi. 31 ; xiii. 39.
" Calvin in loco.
JOHN XX. 19—23. 507
world unto himself, not imputing their trespasses
unto them : and hath committed unto them the word
of reconciliation."^ And tliougli they speak with
authority, as ambassadors of God, they do not
|)retend that authority is given them in their own
])ersons to absolve the soul from guilt, or to retain
it under condemnation. But in obedience to the
message entrusted to them, they pronounce whose
sins are remitted ; and at the same time they pro-
nounce whose sins are retained. Thus, and thus
only, do they remit sin, or retain sin. And their
ministry is, by intent and purpose, as the apostle
says, " a savour of life unto life towards them that
believe ;" and by consequence, and only by conse-
quence, 9 "a savour of death unto death" ^ in them
that perish.
Ministers, therefore, are to be esteemed and
reckoned as " stewards of the mysteries of God." -
" Moreover, it is required in stewards, that a man
be found faithful :" that he dare not to pronounce
forgiveness, where God has not forgiven ; or con-
demnation, where God has not condemned. The
words of God are very severe upon this point, as
delivered to the prophet Ezekiel. ^ " Woe unto
the foolish prophets, that follow their own spirit,
and have seen nothing ! Because they have se-
duced my people, saying. Peace, when there is no
8 2 Cor. V. 19.
9 " In that we are reconciled to God, this is proper to the
gospel : and it is an accidental thing, that unbelievers are ad-
judged to eternal death." Calvin, ubi supra-
' 2 Cor. ii. 10. - 1 Cor. iv. 1, 2. ^ xiii. passim.
508 JOHN XX. 19—23. .
peace. — Will ye pollute me among my people, to
slay the souls that should not die, and to save the
souls alive that should not live ? — With lies, ye
have made the heart of the righteous sad, whom I
have not made sad : and strengthened the hands
of the wicked, that he should not return from his
wicked way, by promising him life."
Warnings like these should instruct both the
people and the minister. The minister, that he
speak as one " who shall give account :" and the
people, that they refer "to the law and to the
testimony," and " believe not every spirit, but try
the spirits whether they are of God." * He alone,
who could breathe vpon his apostles, saying, jRe-
ceive ye the Holy Ghost : he alone in his own per-
son had power on earth to save or to condemn.
For thus he reveals himself: " I am he that liveth,
and was dead ; and, behold, I am alive for ever-
more ; and have the keys of hell and of death." ^
* 1 John iv. 1. 5 Rev. i. 18.
JOHN X\. -24— 31. 509
LECTURE XCV.
THE UNBELIEF OF THE APOSTLE TH0:MAS
LEADS TO A DECLARATION OF THE BLESSED-
NESS OF THE BELIEVERS IN CHRIST.
John xx. 24 — 31.
24. But ThomaSi one of the twelve, called Didymus, was
not with them when Jesus came.
25. The otlter disciples therefore said unto him. We
have seen the Lord. But he said unto them, Evcept I
shall see in his hands the print of the nails, and put nn/
finger into the print of the nails, and thrust mi/ hand into
his side, I will not believe.
26. And after eight days again his disciples were within,
and Thomas with them : then came Jesus, the doors being
shut, and stood in the midst, and said. Peace be unto you.
27. Then saith he to Thomas, Reach hither thy finger,
and behold my hands ; and reach hither thy hand, and
thrust it into my side ; and be not faithless^ but be-
lieving.
28. And Thomas answered and said unto him, My Lord
and my God.
29. Jesus saith unto him, Thomas, because thou hast
seen me, thou hast believed: blessed are they that have not
seen, and yet have believed.
30. A7id many other signs truly did Jesus in the presence
of his disciples, tvhich are not written in this booh.
31. But these are written, that ye might believe that
510 JOHN XX, 24—31.
Jesus is the Christ, the Son of God ; and that believing, ye
might have life through his name.
A proof of Christ's resurrection, of his resurrec-
tion in the same body which had died, was here
given to Thomas, which banished every doubt.
But it is a proof which others can never see. And
he was allowed to require it, and it was granted
him, to confirm the faith and increase the comfort
of future Christians. Jesus saith unto him, Thomas,
because thou hast seen me, thou hast believed.
It was needful that the Lord should be seen in
the form of man by those who were to bear witness
concerning him. It was needful that some should
be able to say, like St. John, " The Word was
made flesh, and we beheld his glory." We saw
his miracles, and we heard his discourses.
So, again, after his resurrection he was seen not
by the apostles only, but " by above five hun-
dred brethren at once." ^ They saw, and becaus
they saw, believed.
But he could not possibly be seen by those who
were hereafter to become his disciples, and have life
through his name. These must believe in him
"through their word:" that is, on the report of
those who had lived with him in the flesh, and
witnessed his death and his ascension.
Looking forward to these, the Lord declares to
his incredulous apostle, Blessed are they that have
not seen, and yet have believed. Like those to
' 1 Cor. XV. 5.
JOHN XX. 24—31. 511
whom St. Peter wrote, and of whom he sj^eaks,
after mentioning the name of Christ : " whom not
having seen, ye love ; and in M'hom though now ye
see him not, yet believing, ye rejoice with joy un-
speakable and full of glory."
Our Lord has left to these, and such as these, the
comfort of knowing that they were in his mind,
and graciously thought of, from the moment when
the salvation wrought by him was about to be {Pub-
lished to the world. He pronounces them blessed.
Let us consider why.
They are at peace with God. "Being justified
by faith, they have peace with God through Jesus
Christ." And without this there is no peace.
The desire of it first led them to the Redeemer.
The desire of it first brought them to ajiply to him,
and completed in their own persons the covenant
of their baptism. And this they possess and enjoy :
it is not a blessing for which tlioy are to wait till
some future time : of which they are to have no
present sense or knowledge: they are not to linger
in hope that the favour of God, his acceptance of
their persons, his forgiveness of their sins, will be
made over to them at some distant day: but it is
already theirs ; and their ])rivilege is, in the lan-
guage of the Liturgy, "being cleansed from their
sins, to serve God with a quiet mind."'
This is the foundation of their blessedness. They
are blessed, also, because they are delivered from
" the dominion of sin," delivered from this present
evil world, " and enabled through the Spirit work-
ing in them to subdue the lusts of the flesh." They
51-2 JOHN XXI. •24—31. .
are blessed also, because they have secured to
themselves, as they passed through this weary wilder-
ness, a shepherd full of kindness, full of care,
and full of power. They have the confidence ex-
pressed by St. Paul, " My God shall supply all
your need." They have the assurance which was
granted to him, " My grace is sufficient for
thee."
In all this there is as much of blessedness, as the
present life is capable of receiving.
Still it is our present life : and it is life in a
fallen world. The sinfulness which adheres to the
heart, even after the power of sin is broken, still
interrupts and disturbs its peace. And the many
wants, the many afflictions which exist, and from
which the children of God are not exempted, often
make us confess and feel, that here is not our
hope : that the blessedness promised to the Chris-
tian is something which cannot be found below :
that he must set his affections on things above, and
look there, at God's right hand, for " the fulness of
joy, and pleasures for evermore."
And this is the real cause, why the Lord here
so solemnly pronounces those blessed who believe :
because theirs is the kingdom prepared of God for
the righteous ; because theirs are the good things
which " eye hath not seen nor ear heard, neither
hath it entered into the heart of man to conceive."
We grievously undervalue this: our spirits, tied
and bound by this present world, are unable to
think of it as it deserves. But our Lord knew,
well and fully knew, the nature, and the reality,
JOHN XX. 24—31. 513
and the extent of that happiness. He had a
complete ac(piaintance with the things laid u})
at God's right hand for them that love him :
and therefore he says, Blessed are they that have
believed, because they shall possess those joys.
At the moment, they may not feel themselves
blessed. But he to whom the future is present ; he
to whom what shall be is as if it were, he sees
beyond their trials, their labours, and their sorrows,
and anticijjates the end. He knew, for example,
that his apostles should suffer all that makes this
life grievous ; imprisonment, the scourge, re-
proach, hunger, cold, and nakedness. Yet he said,
" Blessed are ye ; for great is your reward in hea-
ven." He knew that his followers would often groan
heavily in spirit, being burthened with the sense
of their inward corruptions and rebellious desires.
Yet he said, " Blessed are the poor in spirit."
He knew that many of those whom God would
hereafter give him, would languish in poverty,
would be oppressed by sickness and by pain. Yet
he said, " Blessed are ye that weep now, for
ye shall laugh." The case may be compared to
what took place at the death of the first martyr,
Stephen. Those who stood by, and saw him
stretched along the ground, bleeding, and bruised,
and maimed, and gasping for breath, might pity
him, as if brought to the lowest state of human
wretchedness. But what was his real feeling and
condition ? " Behold," he exclaims, " T see the
heavens opened, and the Son of man standing at
L L
514 JOHN XX. 24—31.
the right hand of God." ^ And so the Lord Jesus.
He is well aware that grief and trial and tribulation
are the lot of many of his own people. But he sees
also the heavens opened, and the earth receding : —
earth receding, with all its load of sin and misery ;
and the heavens opening with all the glory which is
to be revealed : — and therefore he says, Blessed are
they that have believed ; for there shall be a perform-
ance of those things which were spoken of the
Lord.
These are the thoughts which may animate the
faithful disciple of Christ under all the trials and
difficulties of his earthly warfare. His Lord, who
knew them all, has pronounced him blessed. And he
is blessed. Blessed now in the favour and support
of Almighty God : and — what is alone important in
the sight of infinite wisdom — blessed for eternity.
One thing only remains : but it is all important.
Have WE believed ? JVot having seen, have we be-
lieved f Not having received the promises, but
" having seen them afar ofi", and been persuaded
of them." Let our hearts reply, and our lives
prove this : that the Spirit of God may " bear
witness with our spirit," that we are " sealed by
him unto the day of redemption."
3 Acts vii. 56.
JOHN XXI. 1—17. 515
LECTURE XCVI.
CHRIST APPEARS TO HIS APOSTLES, AND MAKES
A PARTICULAR ADDRESS TO SIMON.
John xxi. 1 — 17.
1. After these things Jesus shewed himself again to the
disciples at the sea of Tiberias ; and on this wise shewed he
himself.
2. There ivere together Simon Peter, and Thomas called
Didymus, and Nathanael of Cana in Galiee, and the
sons of Zebedee, and two of his discip/es.
3. Simon Peter saith unto them, I go a fishing. They
say unto him, We also go with thee. They went forth,
and entered into a ship immediately ; and that night they
caught nothing.
4. But when the morning was now come, Jesus stood on
the shore : but the disciples knew not that it ivas Jesus.
5. Then Jesus saith unto them. Children, have ye any
meat ? They answered him. No.
G. And he said unto them. Cast the net on the right side
of the ship, and ye shall find. They cast therefore, and
now they were not able to draw it for the multitude of fishes.
7. Therefore that disciple whom Jesus loved saith unto
Peter, It is the Lord. Now lohen Simon Peter heard that
it was the Lord, he girt hisjishers coat unto him, {for he
ivas naked,) and did cast himself into the sea.
8. And the other disciples came in a little ship : {for they
were not far from land, hut as it were two hundred cubits,)
dragging the net with fishes.
L L 2
51() JOHN XXI. 1—17.
9. As soon then as they were come to land, they saw a
jire of coals there, and fish laid thereon, and bread.
10. Jesus saith unto them, Bring of the fish which ye
have now cauyht.
11. Simon Peter went up, and drew the net to land full
of great fishes, an hundred and fifty and three : and for all
there were so many, yet was not the net broken.
12. Jesus saith unto them. Come and dine. And none of
the disciples durst ash him, Who art thou ? knowing that
it was the Lord.
13. Jesus then cometh, and taketh bread, and giveth them,
and fish likewise.
14. This is now the third time that Jesus shewed himself
unto his disciples, after that he was risen from the dead.
The time was not yet come, when the apostles
were to enter upon the work intended for them.
For employment and for subsistence, they had re-
course to their former avocation, till " the promise
of the Father" was sent upon them, and they were
" endued with power from on high." ^
Whilst thus engaged, their Lord appeared to
tliem for the third time after that he was risen from
the dead. First, he had been seen by them on the
evening of his resurrection. Then after eight days
had passed, he satisfied the doubts of his unbelieving
disciple Thomas. And now he stands on the shore
near which they were labouring : but the disciples
knew not that it was Jesus.
His address is familiar and gracious. Cliildren,
have ye any meat ? May not this remind us, that he
is interested in the circumstances and wants of his
disciples ? May it not justify St. Paul's assurance,
Luke xxiv. 49.
JOHN XX] . 1 — 17. 517
" My God sliali supply all your need ;" " Be careful
for nothing ?" "
At his command they cast their nets once more :
and the success was like that which had astonished
Simon Peter three years before, and first displayed
to him the power in which Jesus came. ''
Here also was a lesson for them in their future
vocation as " fishers of men." They might toil long,
and take nothing : yet in the end receive an ample
recompense. It was a significant emblem of that
company which shortly after gladly received the
word of Peter, and were baptized in the name of the
Lord Jesus : " and the same day there were added
unto them about three thousand souls." ^
At once they recognise the author of their un-
expected success, who had thus provided for their
wants until the ])redetermined time, " the day of
Pentecost, was fully come." John, that disciple whom
Jesus lovedy saith unto Petei\ It is the Lord.
17. So when they had dined, Jesus saith to Simon Peter,
Simon, son of Jonas, lovest thou me more than these ? He
saith vnto him, Yea, Lord; thou hnowest that I love
thie He saith unto him. Feed my lambs.
16. He saith unto him again the second time, Simon, son of
Jonas, lovest thou me ? He saith unto me, Yea, Lord, thou
knoioest that Hove thee. He saith unto him, Peed my sheep.
17. He saith unto him the third time, Simon, son of Jonas,
lovest tliou me ? Peter was grieved because he said unto
him the third time, Lovest thou me ? and he said unto him,
Lord, thou hnowest all things ; thou hnowest that I love
thee. Jesus saith unto him. Peed my sheep,
2 Phil. iv. 19, and 6. ^Lukev. 1— II. ^Actsii. 41.
518 JOHN XXI. 1—17.
The apostle who is thus pointedly addressed, had
always shown a ready and forward zeal towards
his Master. " Lord," he had said, " I will lay
down my life for thy sake."' " I am ready to go
with thee both to prison and to death." " Though
all men should be offended because of thee, yet will
I never be offended."^ Our Lord now intimates,
that his love and zeal will hereafter be put to the
test, and have full scope for their exercise.
Simon, Invest thou me f Lovest thou me more than
others ? More than these thy companions ? Hitherto
there has been no proof of this except thy ready
professions : for when " all the disciples forsook me
and fled," thou didst not remain at my side : yea,
with an oath didst thou affirm, thou " knewest not the
man." Tf, how^ever, thou lovest me, behold the w^ay
in which it may be shown. Feed my lariibs. Feed
my sheep.
It was the purpose of our Lord, in taking our
nature, to gather a flock out of the wilderness of
this world, and bring them to everlasting life-
He foresees the time, when there should be such
a flock : a flock of every age, and of various
degrees of strength : young and old, learned and
unlearned, weak in the faith and strong in the
faith. And these he bequeaths to the care of his
zealous follower : and after him, to all who shall
be partakers of the same love. Feed my lambs.
Fulfil the prophecy Mhich went forth concerning
me, — " He shall gather the lambs into his bosom."
Feed my sheep. Let it not be said to thy reproach,
5 Ch. xiii. 37 ; Luke xxii. 33 ; Matt. xxvi. 33.
JOHN XX!. 1 — 17. 519
" My sheep wandered tlirougli all the mountains,
and upon every high hill : yea, my flock was
scattered upon all the face of the earth, and none
did search or seek after them."'^ Feed them with
that word " which giveth understanding unto the
simple." Lead them into " green pastures, and
bring them forth beside the waters of comfort." '
Described in the language of poetry, to feed the
flock of Christ a])pears to be a task full of gratifi-
cation and interest. When we descend into real
life, the face of the picture is changed. It is to in-
struct the ignorant, to direct the rude, to reclaim
the wayward, to guide those who are unaccustomed
to the yoke. It is to overcome the allurements of
ease, and undertake laborious duty : it is to leave
the abodes of comfort, and to visit the dwellings of
poverty : it is to become acquainted with vice, and
pain, and indigence, and sickness, and sorrow.
What can impel to this ? And what maintain it, as
a regular course of action ? Our Lord here suggests
the motive, the only motive. Simon, lovest thou me ?
Feed my lambs. Simon, lovest thou me f Feed my
sheep. Is it an irksome duty ? Does it bring more
re])roach than credit ? More toil than gratitude ? Yet
it is the will of him whom thou lovest, that his flock
should be watched and provided for; reclaimed
when wandering, and enlarged when failing. And
he whose love constrains thee, even he " pleased not
himself;" he set the example of that self denial
to which he invites his disciples : when, because " all
'' Ezek. xxxi\ . 6. ^' Ps. xxiii. 2.
520 JOHN XXI. 1—17. -
were dead, he died for all;" and now expects " those
who live," who are raised to spiritual life throiigli
the atonement which he made, to " live no longer
unto themselves, but unto him who died for them."
This is the thought which animates the Christian,
and repays his labour and self-denial. He to whom
he owes himself : — owes all he is, and all he hopes to
be : he approves, nay, requires this return of love.
It is acceptable service to him, when the purposes
of his coming are furthered and promoted : when
the young are fed with the " sincere milk of the
word," and nurtured in the fear of the Lord : Avhen
the spiritual need of all is supplied, according to
their circumstances ; when the careless are warned,
the weak-hearted raised, the ignorant instructed, the
faithful encouraged and consoled.
Let all then apply to themselves the inquiry
which the Lord applied to Simon. Lovest thou the
Redeemer ?
All are not called to show their love as the
apostles did, or as those are required to do who
have succeeded to their ministry. But all are bound
to examine their own hearts, according to the same
principle ; and to see that the habits of their life
would justify them in answering with the apostle,
Lord, thou knowest all things ; thou knowest that I
love thee.
JOHN XXT. 18—25. 521
LECTURE XCVII.
CHRIST DELIVERS A PROPHECY CONCERNING
SIMON'S DEATH AND JOHN'S PROTRACTED
LIFE.
John xxi. 18 — 25.
In the farewell address to his apostle Simon
which we were lately reading, the Lord had given
him a duty to discharge. He had required him to
sujiply his flock with spiritual provision. Simon,
lovest thou me ? Feed my lambs. Feed my sheep.
To the performance of a laborious duty, men are
commonly excited by the promise or prospect of
reward. The reward which Christ holds out to
Peter is, that he shall die a martyr's death.
18. Verily, verily, I say unto thee, When thou 2uast
young, thou girdedst thyself, and lualkedst whither thoit
tvoiddest: but tuhen thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee, and carry
thee whither thou woiddest not.
19. This spake lie, signifying by luhat death lie shoidd
glorify God. ^ And when he had spoken this, he saith unto
him, Follow me.
The apostle was not dismayed at the prospect.
He ventured all ui)on his confidence in his Master's
The writers of ecclesiastical history relate that Peter suf-
fered death hy crucifixion under the reign of Nero.
522 JOHN XXI. 18—25. '
power and faithfulness. He obeyed the command,
Follow me. He followed the example which he
had seen, and the precepts which he had heard.
He followed Christ, in zeal towards God and affec-
tion towards man. And, at last, he made good his
original promise, and followed him " to prison and
to death," even as the Lord had showed him."
Thus he set his seal to his own testimony, that he
knew what he was trusting, and what he was en-
couraging them to pursue, when he " made* known
unto them the power and coming of our Lord Jesus
Christ." ^ And as he was not slow in obeying the
command, so neither will the promise fail : " Verily
I say unto you, that ye which have followed me,
in the regeneration, when the Son of man shall sit
on the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel." ^
20. Then Peter, turning about, seeih the disciple whom
Jesus loved following ; which also leaned on his breast at
supper, and said, Lord, which is he that betray eth thee?
21. Peter seeing him saith to Jesus, Lord, and what
shall this man do ?
22. Jesus saith unto him, If I will that he tarry till 1
come, what is that to thee ? folloio thou me.
23. Then went this saying abroad among the brethren,
that that disciple should not die : yet Jesus said not unto
him. He shall not die ; but. If I will that he tarry till I
come, what is that to thee ?
24. This is the disciple which testified of these things,
and ivrote these things : and we know that his testimony
is true.
25. And there arc also many other things which Jesus
2 2 Pet. i. M. 3 ibij 16. . ]vj.itt. xix. 28.
JOHN XXI. 18— 2o. 523
did, ihe which if theij should he written ei'erjf one, I sup-
pose that even the world itself' could not contain the books
that should be written. Amen.
Here, as on other occasions, our Lord represses
all needless and unprofitable inquiries. When
" one said unto him, Lord, Are there few that shall
be saved ? he said unto them, Strive to enter in
at the strait gate." ^ Again, when " the disciples
came unto him privately, saying, Tell us, when shall
these things be ?" he turns aside the question, and
replies, " Take heed that no man deceive you."
" Watch ; for ye know not at what hour your Lord
doth come." ^
No doubt, however, his words here seemed to
intimate that the life of John should be prolonged
to a distant period ; to that period, which they who
were " first called Christians " expected to be the end
of the present dispensation. And it was so ordered.
The disciple whom Jesus loved did tarry upon earth,
till that first coming of the Lord, which fulfilled his
prophetic declarations ; /. c. till his kingdom was
established " with power," ^ till the vineyard was
taken from " those wicked husbandmen " who had
made no return to their lord, and was "given
toothers."^ He vras one who lived to verify the
assurance, that " this generation should not pass,
till all be fulfilled." «
Yet how prone are men to put an interpretation
on the words of Scripture, which goes beyond their
' Luke xiii. 23. « Matt. xxiv. 3, and 42.
' Mark ix. 1. " Luke xx. 16.
' Matt. xxiv. 31.
524 JOHN XXI. 18—25.
real meaning ! Then went this saying abroad
among the brethren, that that disciple should not die.
So careful should we be to examine into the jus-
tice of traditional opinions, and see that they stand
upon a firm foundation. In every age there has
been a disposition to receive religious notions and
sentiments from the prevailing belief, rather than
from the fountain-head of truth. Perhaps this early
error is recorded to warn later ages against the
danger of similar evils : and to show us, as it is
here shown, the remedy. The remedy, the secu-
rity, is to apply at once " to the law and to the
testimony." How is it written? Jesus said not
unto him^ He shall not die : but. If I will that he
tarry till I come, what is that to thee f Our
business is with what is plainly and authoritatively
declared. " The secret things belong unto the
Lord our God ; but those things which are re-
vealed belong unto us and to our children for ever,
that we may do all the words of this law." i
The Evangelist concludes by saying that the
providential care of God had watched over the re-
cords of the life and ministry of Jesus, and di-
rected that nothing superfluous should be pre-
served, nothing important omitted. Had all the
things which Jesus did, all the signs of power which
he gave, all the prayers which Be offered, all the
discourses which he uttered, been handed down in
writing, the world itself could not contain the books
that should be written. Certainly the world could
' Deut. xxix. 29.
10
JOHN XXI. 1M_Q5. 5-25
not receive them, to any profitable purpose. The
simple would have been bewildered, and the learn-
ed overburthened. " But these are written,"' as he
had said before, " that ye may believe that Jesus
is the Christ, the Son of God : and that believing,
ye might have life through his name." ^
These are written, that ye might believe. " Faith
Cometh by hearing, and hearing by the word of
God." This is the beginning; but who shall de-
scribe the end ? That believing, ye might have life
through his name. Might have that life here, which
deserves to be called life ; when the soul which
actuates the man, is itself actuated by God, di-
rected by his Spirit : and might have that life here-
after, which man must come to, before he can justly
conceive or duly prize it ; but which those to whom
the most has been revealed of its nature, have been
the most afraid of forfeiting, most eager to secure by
the practice of their lives, or, if needful, by the
constancy of their deaths.
And of that everlasting happiness it may form
some share, to know those tilings which here can-
not be known : those which the present world
could not contain or receive : but which may be
the grateful contemplation through eternity, of that
" great multitudes, of all nations, and kindreds,
and people, and tongues," •' who have been delivered
from this present evil world, and brought to " know
the only true God," through " Jesus Christ whom
he hath sent." The secrets of redemption, we are
assured, are a wonder even to beings who are not
■*■ Ch. XX. ol. ' Rev. vii. 9.
526 JOHN XXI. 18— -20.
individually concerned in " the mystery of godli-
ness.'" " These things the angels desire to look
into.''* How astonishing will all that relates to
that hidden mystery, ^ all the things which Jesus did,
appear to those who have been thus " brought from
darkness to light, from the power of Satan unto
God !•'
Let every individual make it sure that such is
his own case. Let us not be satisfied, till by
self-inquiry, and reflection, and prayer, by com-
paring our lives and our thoughts with the word of
God, Me can render it plain to ourselves that we are
amongst those who "believe in Jesus Christ, and
have life through his name."
* 1 Pet. i. 12. ^ See Eph. iii. 5 and 9.
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