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요한복음 — 책 개요
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英文原文
Read commentary notes on John. It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony.
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本章記述：I. 基督與法利賽人尼哥底母談論福音的偉大奧祕，祂在此私下教導他（Joh 3:1-21）。II. 施洗約翰因基督來到他所處一帶，便與自己的門徒談論基督（Joh 3:22-36）；在這談論中，他坦蕩而忠實地將自己一切的尊榮與影響力都讓渡給基督。
英文原文
In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him, Joh 3:1-21. II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.
1-21
Christ's Interview with Nicodemus
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基督與尼哥底母的會談
¹ 有一個法利賽人，名叫尼哥底母，是猶太人的官。
² 這人夜裏來見耶穌，說：「拉比，我們知道你是由神那裏來作師傅的；因為你所行的神蹟，若沒有神同在，無人能行。」
³ 耶穌回答說：「我實實在在地告訴你，人若不重生，就不能見神的國。」
⁴ 尼哥底母說：「人已經老了，如何能重生呢？豈能再進母腹生出來嗎？」
⁵ 耶穌說：「我實實在在地告訴你，人若不是從水和聖靈生的，就不能進神的國。
⁶ 從肉身生的就是肉身；從靈生的就是靈。
⁷ 我說『你們必須重生』，你不要希奇。
⁸ 風隨著意思吹，你聽見風的響聲，卻不曉得從哪裏來，往哪裏去；凡從聖靈生的，也是如此。」
⁹ 尼哥底母問他說：「怎能有這事呢？」
¹⁰ 耶穌回答說：「你是以色列人的先生，還不明白這事嗎？
¹¹ 我實實在在地告訴你，我們所說的是我們知道的；我們所見證的是我們見過的；你們卻不領受我們的見證。
¹² 我對你們說地上的事，你們尚且不信，若說天上的事，如何能信呢？
¹³ 除了從天降下仍在天的人子，沒有人升過天。
¹⁴ 摩西在曠野怎樣舉蛇，人子也必照樣被舉起來，
¹⁵ 叫一切信他的都得永生。
¹⁶ 神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。
¹⁷ 因為神差他的兒子降世，不是要定世人的罪，乃是要叫世人因他得救。
¹⁸ 信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。
¹⁹ 光來到世間，世人因自己的行為是惡的，不愛光，倒愛黑暗，定他們的罪就是在此。
²⁰ 凡作惡的便恨光，並不來就光，恐怕他的行為受責備。
²¹ 但行真理的必來就光，要顯明他所行的是靠神而行。
我們在上一章末了看到，在耶路撒冷被帶到基督面前的人不多；然而這裏卻有一個，而且是相當重要的一個。為了那怕只是一個靈魂的救恩，走再遠的路也是值得的。請注意，
I. 這位尼哥底母是誰。蒙召的有權能尊貴的人不多；然而也有一些，這裏便是一個。蒙召的統治者或法利賽人不多；然而也有。1. 他是一個法利賽人，受過教育，是個學者。不要說基督的跟從者都是沒有學問的小民。法利賽人的原則和他們教派的特色，與基督教的精神直接對立；然而即便是在這些人當中，也有一些人的驕傲思想被攻破、降服於基督。基督的恩典能制服最大的反對。2. 他是猶太人的官，是大公會的一員，是參議，是樞密顧問，是在耶路撒冷有權勢的人。局勢雖然敗壞，卻也有一些心懷善意的官長，只是因潮流如此強烈地與他們相抗，他們所能行的善甚少；他們被多數所壓制，又與腐敗之人同負一軛，以致他們想行的善不能行；然而尼哥底母仍留任其位，行他所能行的，雖不能行他所願行的。
II. 他對我們主耶穌基督鄭重的求見（Joh 3:2）。這裏請看，
1. 他甚麼時候來：他夜裏來見耶穌。請注意：（1）他私下個別地來見基督，並不以此為足，以為聽過祂公開的講論便夠了。他決意要與祂私下交談，可以暢所欲言。與有恩賜、忠心的傳道人個別談論我們靈魂的事，對我們大有益處（Mal 2:7）。（2）他夜裏來見，這可以從幾個方面來看：[1] 作為謹慎和明智之舉。基督整天忙碌於公開的事工，他不願在那時打擾祂，也不指望在那時得到祂的接待，而是顧念基督的時候，在祂得空之時去伺候祂。請注意，為自己和自家之私益的事，當讓位於為公眾的事。較大的善當在較小的善之前被優先。基督有許多仇敵，因此尼哥底母是隱姓埋名來見祂，免得被祭司長察覺後，他們對基督更加惱怒。[2] 作為熱心和殷勤之舉。尼哥底母是個事務繁忙的人，白天騰不出時間來探望基督，因此他寧可從夜晚的消遣或夜間的休息中擠出時間，也要與基督交談。當別人睡覺之時，他卻在獲取知識，正如大衛藉著默想（Ps 63:6，119:148）。也許這正是他看見基督神蹟之後的第二天夜裏，他不願放過追隨自己信念的頭一個機會。他不知道基督何時會離開這城，也不知道到下一個節期之間會發生甚麼事，因此他不肯耽延。在夜裏他與基督的交談更為自由，也更少受攪擾。這些是Noctes Christianæ——基督徒的夜晚，比Noctes Atticæ——雅典的夜晚更有教益得多。或者，[3] 作為懼怕和膽怯之舉。他害怕，或羞於被人看見與基督同在，所以在夜裏來。當信仰不再流行之時，便有許多尼哥底母派的人，尤其在官長之中，他們對基督和祂的信仰存有比自己表面承認的更佳的好感。但請注意：第一，他雖然夜裏來，基督卻歡迎他，悅納了他的真誠，也赦免了他的軟弱；祂體諒他的性情——也許是膽怯的——以及他所處地位和職分上的試探；並藉此教導祂的僕人向甚麼樣的人就作甚麼樣的人，並鼓勵那雖然軟弱、卻是好的開端。保羅私下對那些有名望的人傳講（Ga 2:2）。第二，他如今雖夜裏來，後來一旦有機會，便公開承認基督（Joh 7:50，19:39）。那起初不過像一粒芥菜種的恩典，可以長成大樹。
2. 他說了甚麼。他來不是要與基督談論政治和國家大事（雖然他是個官長），而是要談論他自己靈魂和得救的事；他毫不迂迴，直截了當地進入正題。他稱基督為拉比，意即偉人；見 Isa 19:20：他必差遣一位救主，就是一位大能者——一位救主和拉比（這正是那個字）。凡尊敬基督、對祂存有善意、在思想和言語上尊崇祂的人，都是有指望的。他告訴基督自己已經達到何等地步：我們知道你是由神那裏來作師傅的。請注意：（1）他對基督的斷言：你是由神那裏來作師傅的——不是像其他師傅那樣由人教育或按立，而是有神聖默示和神聖權柄支持。那將要作至高統治者的，先來作師傅；因為祂要以理性而非嚴厲來統治，以真理的能力而非刀劍的能力。世界伏在無知和錯謬之中；猶太人的師傅敗壞了，使他們走迷：這是耶和華行事的時候了。祂來作由神而來的師傅——神作為憐憫之父差祂來，憐憫這黑暗受欺的世界；神作為眾光之父和真理之源差祂來——我們可以將靈魂交託的一切光和真理，都從祂而來。（2）他對此的確信：我們知道——不只是我，還有別人；他以此為理所當然，因為這事如此明顯、不言自明。也許他知道，與他交往的法利賽人和官長中有好些人也存著同樣的信念，只是沒有恩典去承認。或者，我們可以設想他是用複數（我們知道），因為他帶了一兩個朋友和門生同來，要從基督領受教訓，知道這些事與他們也共同相關。「夫子，」他說，「我們帶著受教的心願而來，要作你的門徒，因為我們深信你是從神而來的師傅。」（3）這確信的根據：你所行的神蹟，若沒有神同在，無人能行。這裏，[1] 我們確知基督神蹟的真實性，知道它們不是偽造的。尼哥底母是一位明辨、敏銳、好問的人，具有一切可以想像的理由和機會去查驗它們，卻如此確信它們是真神蹟，以致被它們感動，作出與自己利益相背、與同儕偏見相抗之舉。[2] 我們蒙指引當從基督的神蹟得出何種推論：因此我們當接受祂為從神而來的師傅。祂的神蹟就是祂的憑據。自然界的常律若不被自然之主的大能改變，就不能更改；而我們確知這位主是真理與良善之神，絕不會以祂的印記印證謊言或欺騙。
III. 基督與尼哥底母在此之後的對話，或者更確切地說，是基督向他講的一篇道；其內容，也許是基督公開講論的一個摘要；見 Joh 3:11,12。我們的救主在此論到四件事：
1. 關於重生的必要和性質，或說新生（Joh 3:3-8）。我們現在當從以下幾方面來思想這事：
（1）這是對尼哥底母求見的切題回答。耶穌回答（Joh 3:3）。這回答或是，[1] 對他在尼哥底母的求見中所看見之欠缺的責備。僅僅欽佩基督的神蹟、承認祂的使命是不夠的，他必須重生。顯然他指望那即將顯露的天國——彌賽亞的國度。他及早察覺了那日將要破曉；並且按著猶太人一般的觀念，他期待這國度以外在的威榮和權勢顯露。他毫不懷疑這位行神蹟的耶穌就是彌賽亞或祂的先知，因此奉承祂、恭維祂，指望藉此為自己在那國度的福分中爭得一席。但基督告訴他，除非靈改變——除非原則和性情發生相當於新生般的改變——否則在那狀態的改變中他得不到任何益處。尼哥底母是夜裏來的：「但這是不行的，」基督說。他的信仰必須在人前承認（哈蒙德博士如此解）。或者，[2] 對他在求見中所設想之意的回應。當尼哥底母承認基督是從神而來的師傅、受託帶著從天上來的特別啟示時，他明明暗示了想要知道這啟示是甚麼的心願，以及領受它的準備；基督便將它宣告出來。
（2）這是我們主耶穌以肯定和強烈的語氣所作的斷言：我實實在在地告訴你。我是那阿們、那阿們，說這話（可如此讀）：「我是那誠信真實的見證人。」這事已不可逆轉地定規：人若不重生，就不能見神的國。「我對你說，雖然你是法利賽人，雖然你是以色列人的先生。」請注意，
[1] 所要求的是甚麼：重生；即：第一，我們必須過新生活。出生是生命的開始；重生就是重新開始，如同那些迄今要麼大肆走迷、要麼虛度光陰的人。我們不要想修補舊建築，而要從根基重新開始。第二，我們必須有新的性情——新的原則、新的情感、新的目標。我們必須從上頭生（anothen），這字既指denuo——再次，也指desuper——從上面。1. 我們必須重新生；這字如此取義於 Ga 4:9，以及從起頭（Lu 1:3）。我們第一次出生時是敗壞的，是在罪孽裏成形的；因此我們必須經歷第二次出生；我們的靈魂必須重新被塑造和點活。2. 我們必須從上面生；福音書作者如此用這字（Joh 3:31，19:11），而我認為這正是此處特別所指，並不排除另一層含義；因為從上面生已包含了重生之意。但這新生是從天上開始的（Joh 1:13），其趨向也是朝向天上：這是要生入屬神、屬天的生命，與神和上層世界相交的生命；而為此，它必須有分於神的性情，並帶有屬天的形像。
[2] 這是不可少的必要性：「人若（凡有分於人性、因而也有分於其敗壞的任何人）不重生，就不能見神的國——就是在恩典中開始、在榮耀中完成的彌賽亞國度。」我們若不從上面生，就不能見這國。也就是：第一，我們不能明白它的性質。屬神國度之事（尼哥底母想要受教的事）的性質如此，必須先把靈魂重新塑造、模鑄，自然人必須先成為屬靈人，才能領受和明白（1Co 2:14）。第二，我們不能享受其中的安慰，不能指望從基督和祂的福音得任何益處，也不能在其中有任何分。請注意，重生對我們今生和來世的福樂是絕對必要的。考慮到我們本性如何敗壞罪惡——神如何（我們惟有在祂裏面才能蒙福）——以及天堂如何（我們福樂的完全為它所存留）——按著事物的本性就會顯明，我們必須重生，因為我們若不聖潔就斷不能蒙福；見 1Co 6:11,12。
這重生之必要性的偉大真理既如此鄭重地立定，
a. 尼哥底母對此提出反對（Joh 3:4）：人已經老了，如何能重生呢？像我一樣老？geron on——作一個老人？豈能再進母腹生出來嗎？這裏顯出：（a.）他在知識上的軟弱；基督用屬靈的話所說的，他似乎按肉體和屬肉體的方式去理解，彷彿重生和重新塑造一個不朽靈魂，除了重新塑造身體、將它帶回所從出之磐石之外，別無他法；彷彿靈魂與身體之間的聯繫如此緊密，非得重新塑造骨骼才能重新塑造心靈。尼哥底母如同其他猶太人一樣，毫無疑問非常以自己的第一次出生及其尊榮和特權為誇——它的地點，是聖地，也許是聖城；他的家世，就像保羅本可誇耀的那樣（Php 3:5）。因此聽見要重生，對他是極大的驚奇。他難道還能比作以色列人所生所養更尊貴嗎？還能藉著別的出生在彌賽亞國度中佔更佳的位置嗎？他們確實把歸信的外邦人看作重生或新生的，卻無法想像一個猶太人、一個法利賽人怎能藉著重生使自己更好；因此他想，他若必須重生，就必須從那先生他的母親再生。那以第一次出生為傲的人，很難接受新生。（b.）他樂意受教。他並不因這難懂的話而轉身背對基督，倒坦白承認自己的無知，這暗示了想要更明白的心願；因此我寧可如此理解，而不認為他對基督所說的新生有這等粗淺的觀念：「主啊，求你使我能明白這事，因為這對我是個謎；我愚昧得不知道人除了從母親而生，還有別的出生之法。」當我們在屬神的事上遇到黑暗、難明之處，我們當存謙卑和殷勤繼續殷勤使用知識的途徑，直到神將那也向我們啟示出來。
b. 我們的主耶穌將之解明並進一步說明（Joh 3:5-8）。祂從這反對中得著機會：
（a.）重申並確證祂所說過的話（Joh 3:5）：「我實實在在地告訴你」——與我從前所說的一樣。請注意，神的話並非是而又非，乃是是的、阿們；祂所說過的，無論誰反對，祂都必堅守；祂也絕不因人的無知和錯謬而收回祂任何的話。尼哥底母雖然不明白重生的奧祕，基督卻仍如先前那樣肯定地斷言其必要性。請注意，想以福音誡命不可理解為由來逃避其約束力，乃是愚昧（Ro 3:3,4）。
（b.）闡明並澄清祂關於重生所說的話；為此祂進一步表明：
[a.] 這蒙福改變的作者，以及是誰作成這工。重生就是從聖靈生（Joh 3:5-8）。這改變不是靠我們自己的任何智慧或能力作成的，而是靠那可稱頌的恩典之靈的能力和影響。這是聖靈的成聖（1Pe 1:2）和聖靈的更新（Tit 3:5）。祂藉以作工的道是祂所默示的，而祂要作工的心乃是祂能觸及的。
[b.] 這改變的性質，以及所作成的是甚麼：就是靈（Joh 3:6）。那重生的就成為屬靈的，從肉慾的渣滓中被煉淨。那理性而不朽之靈魂的吩咐和利益，重新得回了它們本當對肉體所擁有的統治。法利賽人將他們的信仰放在外表的潔淨和外表的行為上；對他們而言，要成為屬靈的，確實是極大的改變，不亞於一次新生。
[c.] 這改變的必要性。第一，基督在此表明，按事物的本性，這是必要的，因為我們若不重生就不配進神的國：從肉身生的就是肉身（Joh 3:6）。這裏是我們的病患及其原因，而這些原因使我們清楚看見，除了重生別無他法。1. 這裏告訴我們我們是甚麼：我們是肉體——不僅是屬身體的，更是敗壞的（Ge 6:3）。靈魂仍是屬靈的實體，卻如此與肉體結合、如此被肉體的意志所擄、如此愛慕肉體的歡樂、如此忙於為肉體籌劃，以致多半被稱為肉體；它是屬肉體的。那麼，神是靈，與這樣光景中的靈魂之間能有甚麼相交呢？2. 我們如何變成這樣：是因從肉身生的。這是我們骨子裏養成的敗壞，因此我們無法擁有新的性情，除非我們重生。那肉體般的敗壞性情是從我們第一次出生而來的；因此那靈般的新性情必須從第二次出生而來。尼哥底母說到要再進母腹、重新生出來；但他若能如此行，又有何益？他若從母親生一百次，也於事無補，因為從肉身生的仍是肉身；潔淨的不能從不潔淨的而出。他必須尋求另一個源頭，必須從聖靈而生，否則不能成為屬靈的。簡言之，情形是這樣的：人雖然由身體和靈魂構成，但他屬靈的部分原本對屬身體的部分擁有那樣的統治，以致他被稱為有靈的活人（Ge 2:7）；然而因著放縱肉體的食慾，吃禁果，他將靈魂正當的統治出賣給了感官情慾的暴虐，不再是一個有靈的活人，而是肉體：你本是塵土。那活著的靈魂變得死寂而無活動力；如此就在他犯罪的那日，他必定死，於是他成為屬土的。在這敗壞的狀態中，他生了照自己形像的兒子；他將那完全交託在他手中的人性，如此敗壞邪惡地傳遞下去；至今人性仍以同樣的敗壞光景繁衍。敗壞和罪惡織入了我們的本性；我們在罪孽裏成形，這使得性情必須改變。僅僅穿上新衣或換上新面貌是不夠的，我們必須穿上新人，必須成為新造的人。第二，基督藉著自己的話使這更為必要：我說『你們必須重生』，你不要希奇（Joh 3:7）。1. 基督說了這話，而祂自己既從未、也絕不會反悔，所以全世界也不能反駁：我們必須重生。祂是那偉大的律法頒佈者，祂的旨意就是律法——祂是新約那偉大的中保，擁有完全的權柄定下我們與神和好並在祂裏面蒙福的條件——祂是靈魂的偉大醫生，知道他們的病情，也知道他們得醫治所必需的——祂說了：你們必須重生。「我對你所說的，是關乎所有人的事：你們必須，你們眾人，這一個和那一個都一樣，你們必須重生：不僅平民百姓，連官長、以色列人的先生也必須。」2. 我們不必為此希奇；因為當我們想到與我們交往之神的聖潔、我們救贖的偉大計畫、我們本性的敗壞，以及那擺在我們面前的福樂的構成，我們就不會覺得奇怪——竟將如此大的重點放在這惟一不可缺少的事上，即我們必須重生。
[d.] 這改變用兩個比方來說明。第一，聖靈重生的作為被比作水（Joh 3:5）。重生就是從水和聖靈生，即從那如水一般作工的聖靈而生；正如（Mt 3:11）用聖靈與火施洗，意即用聖靈如同用火一般施洗。1. 此處首要指的是表明聖靈在使人成聖之時：（1）潔淨並洗淨靈魂，如同水一樣，除去它的污穢——這污穢使它不配進神的國。這是重生的洗（Tit 3:5）。你們已經洗淨了（1Co 6:11）。見 Eze 36:25。（2）使之涼爽並甦醒，如同水使那被追獵的鹿和疲乏的旅人得著甦醒。聖靈被比作水（Joh 7:38,39，Isa 44:3）。在最初的創造中，天上的果實是從水而生（Ge 1:20），也許正因如此，那從上頭生的人才被說成是從水而生。2. 基督很可能是指著洗禮這典禮說的——這洗禮是約翰已經施行、祂自己也已開始施行的：「你們必須從聖靈重生」，而這藉聖靈而來的重生，當以水洗作為可見的記號來表明：並非所有受洗的人、也只有受洗的人得救；但若沒有那藉聖靈作成、以洗禮表明的新生，沒有人能被視為神國度受保護、享特權的子民。猶太人不能分享他們久候的彌賽亞國度之福分，除非他們放棄一切靠律法之工稱義的指望，並順服悔改的洗禮——這是福音的大本分——使罪得赦——這是福音的大特權。第二，這被比作風：風隨著意思吹，凡從聖靈生的也是如此（Joh 3:8）。同一個字（pneuma）既指風，也指靈。聖靈降在使徒身上時如同一陣大風吹過（Ac 2:2），祂對罪人之心的強烈影響被比作風的呼吸（Eze 37:9），而祂對聖徒之靈魂的甘甜影響被比作北風和南風（So 4:16）。這比方在此用來表明：1. 聖靈在重生中是憑己意作工，如同一個自由的行事者。風隨著意思吹，並不聽從我們的吩咐，也不受我們的命令。神引導它；它成就祂的話（Ps 148:8）。聖靈照自己所喜悅的，在何處、何時、對誰、以何等分量和程度，分賜祂的影響，隨己意分給各人（1Co 12:11）。2. 祂大能地作工，並有明顯的果效：你聽見風的響聲；雖然它的原因隱藏，它的果效卻明顯。當靈魂被帶到為罪哀慟、在敗壞的重擔下歎息、切慕基督、呼叫阿爸——父之時，我們就聽見聖靈的響聲，就知道祂正在作工，正如 Ac 9:11：看哪，他正禱告。3. 祂隱祕地作工，在隱藏的方式中：*你不能知道從哪裏來、往哪裏去。*它如何積聚力量、又如何耗盡力量，對我們是個謎；照樣，聖靈作工的方式和方法也是個奧祕。靈往哪裏去？（1Ki 22:24）。見 Ec 11:5，並與 Ps 139:14 比較。
2. 這裏有一段關於福音真理的確實性和崇高性的論述，基督是因尼哥底母的軟弱而引出這話題的。這裏有：
（1）尼哥底母仍然提出的異議（Joh 3:9）：怎能有這事呢？基督對重生必要性之教義的解釋，看來並沒有使他更明白。使重生成為必要的本性敗壞，以及使重生成為可行的聖靈之路，對他而言如同這事本身一樣是奧祕；他雖然在總體上承認基督是從神來的師傅，卻不願在這教訓與他所接受的觀念不符時領受。如此，許多人宣稱在總體上承認基督的教訓，卻不願進一步相信基督教的真理、順服它的律法，過於他們所喜悅的。基督可以作他們的師傅，只要他們可以選擇自己的功課。如今這裏，[1] 尼哥底母承認自己在這一切之後仍不明白基督的意思：「怎能有這事呢？這些是我所不明白的事，我的能力達不到。」如此，屬靈的事對自然人就是愚拙。他不僅與之疏遠，因此對他是黑暗的；更是對之存有偏見，因此對他是愚拙的。[2] 因為這教義對他（按他所樂意認定的）不可理解，他便質疑其真實性；彷彿因為這對他是個似非而是的話，它本身就是個虛構。許多人對自己的能力評價如此之高，以致認為他們所不能相信的就不能被證明；他們憑智慧並不認識基督。
（2）基督對他的遲鈍和無知的責備：「你是以色列人的先生，（Didaskalos——師傅，導師，坐在摩西位上的人），竟不明白重生的教義，甚至不能理解它？」這話是責備：[1] 那些承擔教導別人、自己卻在義的道理上無知不熟練的人。[2] 那些將時間花在學習和教導宗教上的觀念和禮儀、聖經上的細微末節和考證，卻忽略了那切實而能改造人心和生命之事的人。責備中的兩個字非常有力：第一，他的際遇之地：在以色列——在那裏知識的途徑如此豐盛，在那裏有神的啟示。他本可以從舊約學到這事。第二，他所不明白的事：這些事，這些必要的事，這些偉大的事，這些屬神的事；他豈沒有讀過 Ps 50:5,10，Eze 18:31，36:25,26 嗎？
（3）基督關於福音真理之確實性和崇高性的論述（Joh 3:11-13），為要顯出那些以這些事為怪的人之愚昧，並推薦這些事給我們查考。這裏請注意，
[1] 基督所教導的真理極為確實，是我們可以放心倚靠的（Joh 3:11）：我們所說的是我們知道的。我們；祂所指的除了自己還有誰？有人理解為那些在地上為祂並與祂一同作見證的——先知和施洗約翰；他們所說的是他們知道的、所見過的，並且自己深信不疑：神的啟示自帶證明。另有人理解為那些從天上作見證的——父和聖靈；父與祂同在，主的靈在祂身上；因此祂用複數，如 Joh 14:23：我們要到他那裏去。請注意：第一，基督的真理有不容置疑的確實性。我們有一切理由確信基督的話是可信的話，是我們可以將靈魂交託的；因為祂不僅是可信的見證人——不會企圖欺騙我們，更是勝任的見證人——不會自己受騙：我們所見證的是我們見過的。祂不是憑傳聞說話，而是憑最清楚的證據，因此以最大的把握說話。祂所說關於神、關於那不可見的世界、關於天堂和地獄、關於神對我們的旨意、以及平安的計謀的話，都是祂知道的、見過的，因為祂在祂那裏如同天天歡喜的一個（Pr 8:30）。基督所說的一切，都是憑自己的知識說的。第二，罪人的不信因基督真理之無誤確實性而大大加重。這些事如此確定、如此清晰，然而你們卻不領受我們的見證。多少人要作那他們所不能不信之事（可信的動力如此有力）的不信者！
[2] 基督所教導的真理，雖然用借用自尋常屬地事物的言語和表達來傳達，其本性卻是最崇高、最屬天的；這在 Joh 3:12 中有所暗示：「我若對你們說地上的事」——就是用取自屬地事物的比方來述說神的偉大事，為使它們更易懂，如新生和風的比方——「我若這樣遷就你們的能力，用你們自己的語言對你們牙牙學語，仍不能使你們明白我的教訓——若我照著事物的本性，用天使的舌頭說話，那種必朽之人不能說出的言語，你們又將如何呢？若這樣熟悉的表達是絆腳石，那麼抽象的概念*、恰當地描繪的屬靈之事又會如何呢？」如今我們可以從此學到：第一，驚歎基督教訓的高深；這是敬虔的極大奧祕。福音之事是天上的事，不在人類理性的探究範圍之內，更不在它的發現所能及之處。第二，以感恩承認基督的降卑，祂樂意使福音啟示的方式適合我們的能力，像對待孩子一樣對我們說話。祂體諒我們的本相*——我們是屬土的，也體諒我們的處境——我們在地上，因此對我們說地上的事，使可感知之事成為屬靈之事的載體，使之對我們更為容易和熟悉。祂在比喻和聖禮中都是如此作的。第三，哀歎我們本性的敗壞，以及我們對領受和接受基督真理之極大的不適。屬地的事因通俗而被輕看，屬天的事因深奧而被輕看；如此，無論採取何種方法，總有人找出這樣或那樣的過失（Mt 11:17），但智慧卻總要以自己的兒女為義。
[3] 我們的主耶穌，且惟有祂，才適合向我們啟示這樣確實、這樣崇高的教義：除了祂，沒有人升過天（Joh 3:13）。
第一，惟有基督能向我們啟示神為我們救恩所定的旨意。尼哥底母以先知的身分來見基督；但他必須知道，祂比一切舊約先知都大，因為他們當中沒有一個升過天。他們是憑神的默示寫的，不是憑自己的知識；見 Joh 1:18。摩西登上的是山，不是天。沒有人像基督那樣得到了關於神和屬天之事的確切知識；見 Mt 11:27。我們不當差人上天去求指示；我們當等候領受天要差來給我們的指示；見 Pr 30:4，De 30:12。
第二，耶穌基督能夠、適合、並各方面都有資格向我們啟示神的旨意；因為那從天降下來的就是祂，且仍在天。祂曾說（Joh 3:12）：我若告訴你們天上的事，你們如何能信呢？如今這裏：1. 祂給他們一個祂所能告訴他們的天上的事的實例——就是有一位從天降下，卻是人子；是人子，卻仍在天。若是人的靈魂之重生已是如此奧祕，那麼神兒子的道成肉身又是何等呢？這些誠然是屬神屬天的事。我們在此看見基督在一個位格中的兩個不同性質的暗示：祂的神性——祂在其中從天降下；祂的人性——祂在其中是人子；以及這兩者的聯合——祂雖是人子，卻仍在天。2. 祂給他們一個證據，證明祂有能力對他們說天上的事，並引領他們進入神國的奧祕，方法是告訴他們：（1）祂從天降下。神與人之間所建立的往來，是從上頭開始的；朝這方向的第一個動作並非從這地發起，而是從天降下。我們愛祂、差人去見祂，是因為祂先愛我們、差人到我們這裏來。如今這暗示了：[1] 基督的神性。那從天降下的，必不僅僅是人；祂是出於天的主（1Co 15:47）。[2] 祂與神的旨意親密相通；因為祂從天庭而來，從永恆中就與之相交。[3] 神的彰顯。在舊約之下，神對百姓的恩待以從天上垂聽（2Ch 7:14）、從天上觀看（Ps 80:14）、從天上說話（Ne 9:13）、從天上差遣（Ps 57:3）來表達。但新約向我們展示神從天降下，來教導和拯救我們。祂如此降下是一個可敬的奧祕，因為神格不改變位置，祂也沒有從天上帶來身體；但祂為我們的救贖如此降卑，是更可敬的憐憫；在此祂彰顯了祂的愛。（2）祂是人子——但以理所說的那位人子（Da 7:13），猶太人一向理解為指彌賽亞。基督自稱人子，表明自己是第二亞當，因為第一亞當是人之父。在彌賽亞一切舊約的稱號中，祂選擇使用這一個，因為它最能表達祂的謙卑，也最符合祂當前降卑的狀態。（3）祂在天。就在此時，當祂在地上與尼哥底母交談之時，作為神，祂卻在天。人子作為人子，直到升天之前並不在天上；但那位是人子的，如今憑著祂的神性無所不在，特別也在天上。如此，榮耀的主作為榮耀的主不能被釘十字架，神作為神也不能流血；然而那作為榮耀之主的位格卻被釘十字架（1Co 2:8），神也用自己的血買贖了教會（Ac 20:28）。兩性在一個位格中的聯合如此緊密，以致屬性可以相通。祂並沒有說 hos esti。神是 ho on to ourano——那自有的，而天是祂聖潔的居所。
3. 基督在此論到祂自己降世的大計畫，以及信祂之人的福樂（Joh 3:14-18）。這裏我們有整個福音的精髓和精華——那可信的話（1Ti 1:15）：耶穌基督來，是要尋找並拯救死亡中的人類之子，將他們恢復到生命。如今罪人按兩方面而言都是死人：（1）一個受了致命傷、或患了不治之症的人被稱為死人，因為他正在死；如此基督來是要醫治我們來拯救我們，正如銅蛇醫治了以色列人（Joh 3:14,15）。（2）一個因無可赦免之罪而被公義定罪的人是死人——他在法律上是死的；而關於我們危險的這一面，基督來是作君王或審判官來拯救，頒佈一項赦免令，或總赦，附帶某些條件；這裏的拯救與定罪相對（Joh 3:16-18）。
[1] 耶穌基督來，是要藉著醫治我們來拯救我們，正如那些被火蛇咬傷的以色列人因仰望銅蛇而得醫治並存活；其記載在 Nu 21:6-9。這是摩西死前經他手的最後一個神蹟。如今在這基督的預表中，我們可以注意，
第一，罪的致命和毀滅性質，這在此有所暗示。罪的咎責如同火蛇咬傷的疼痛；敗壞的權勢如同其擴散的毒液。魔鬼就是那古蛇，起初狡猾（Ge 3:1），此後卻是火蛇，他的試探是火箭，他的攻勢令人驚恐，他的得勝毀滅人。問那些甦醒的良心，問那些被定罪的罪人，他們會告訴你：罪的誘惑無論多麼迷人，到底必咬人如蛇（Pr 23:30-32）。神因我們的罪而發的怒氣，如同那些火蛇——神因百姓發怨言而打發在他們中間的火蛇。律法的咒詛如同火蛇，神一切忿怒的記號也是如此。
第二，針對這致命病患所預備的大能良藥。可憐罪人的處境堪憐；但它是絕望的嗎？感謝神，並非如此；基列有乳香。人子被舉起來，正如摩西所舉起的銅蛇醫治了被咬的以色列人。1. 醫治他們的是一條銅蛇。銅是明亮的；我們讀到基督的腳明亮如銅（Re 1:15）。銅是耐久的；基督永不改變。它被造成火蛇的形狀，卻沒有毒、沒有刺，恰好預表基督——祂替我們成為罪，卻不知罪；成為罪身的形狀，卻不犯罪；如同銅蛇一樣無害。蛇是受咒詛的受造物；基督為我們成了咒詛。那醫治他們的，提醒他們自己的災禍；照樣在基督裏，罪被擺在我們面前，最為可怕可畏。2. 它被舉在杆子上，人子也必照樣被舉起來；如此乃是應當的（Lu 24:26,46）。如今別無他法。基督被舉起：（1）在祂的釘十字架中。祂被舉在十字架上。祂的死被稱為被舉起來（Joh 12:32,33）。祂被舉起作為奇觀，作為靶子，被舉在天地之間，彷彿祂不配兩者、被兩者棄絕。（2）在祂的高升中。祂被舉到父的右邊，將悔改和赦罪之恩賜人；祂被舉到十字架上，為要進一步被舉到冠冕上。（3）在祂永遠福音的傳揚和宣講中（Re 14:6）。銅蛇被舉起，好叫成千上萬的以色列人都能看見。福音中的基督被陳明給我們，明明釘在十字架上；基督被舉起作為大旗（Isa 11:10）。3. 它是被摩西舉起的。基督生在摩西律法之下，摩西為祂作見證。4. 它既被舉起，就被指定為那些被火蛇咬傷之人的良藥。那差遣災禍的，預備了良藥。除了那定我們罪的正義之外，沒有人能救贖拯救我們。是神自己找到了贖價，而其功效在於祂的指定。火蛇是因他們試探基督而被差來懲罰他們的（使徒如此說，1Co 10:9），然而他們卻是藉著從祂而來的能力得醫治。我們所得罪的那位，就是我們的平安。
第三，應用這良藥的方法，就是藉著信，這明明是指以色列人仰望銅蛇，好藉它得醫治。若有任何被咬的以色列人對自己的痛苦和危險如此不敏感，或對摩西的話如此缺乏信心，以致不仰望銅蛇，他就理當死於其傷；但每一個仰望它的人都好了（Nu 21:9）。若有人如此輕忽自己的罪病或基督的醫治之法，以致不按基督自己的條件接受基督，他們的血就歸在自己頭上。祂說：仰望就必得救（Isa 45:22），仰望就存活。我們當以無限的智慧所採取的拯救有罪世界的方法為滿足、並表示同意——就是藉著耶穌基督作為偉大的祭物和中保。
第四，信心所給我們仰望祂的大鼓勵。1. 祂被舉起正是為此目的——叫祂的跟從者可以得救；而祂必追求祂的目的。2. 藉祂而得救的提供是普遍的，叫一切信祂的，無一例外，都可以從祂得益處。3. 所提供的救恩是完全的。（1）他們不至滅亡，不至死於其傷；雖然他們可能疼痛、大受驚嚇，罪孽卻不作他們的毀滅。但這還不夠。（2）他們要得永生。他們不僅不至在曠野死於其傷，而且要抵達迦南（他們當時正要進入之地）；他們要享受所應許的安息。
[2] 耶穌基督來，是要藉著赦免我們來拯救我們，免得我們死於律法的判決（Joh 3:16,17）。這裏是真正的福音，是好信息，是從天到地最好的信息。這裏有許多，這裏有一切凝聚於一言——和好的話語的縮影。
第一，這裏有神將祂兒子賜給世界的愛（Joh 3:16），其中有三件事：1. 啟示出來的偉大福音奧祕：神愛世人，甚至將他的獨生子賜給他們。父神的愛，是我們藉聖靈重生、以及藉人子被舉起而和好的根源。請注意：（1）耶穌基督是神的獨生子。這就放大了祂將祂賜給我們、將祂賜給我們的愛；如今我們知道祂愛我們，因為祂將祂的獨生子為我們捨了——這不僅表達了祂本身的尊貴，也表達了祂對父的寶貴；祂總是父所喜悅的。（2）為著人類的救贖和拯救，神樂意將祂的獨生子賜下。祂不僅差祂到世上，帶著充分全備的權柄在天與地之間調停和平，更是將祂賜下——即將祂交出為我們受苦受死，作為偉大的挽回祭或贖罪祭。這話在此作為祂必須被舉起的原因出現；因為這是父所決定和設計的，祂為此目的將祂賜下，並為祂預備了身體。祂的仇敵若非父交出祂，就不能拿住祂。祂雖尚未被釘十字架，但在神的定旨中，祂已被交出（Ac 2:23）。不僅如此，神已將祂賜下——即祂已將祂向所有人提供，並將祂賜給一切真信徒，為著新約的一切目的和意圖。祂已將祂賜下作我們的先知——作萬民的見證，作我們信仰的大祭司，作我們的平安，作教會的頭、以及為教會作萬有之首，作我們一切所需的一切。（3）神藉此向我們推薦了祂對世界的愛：神如此愛世人——如此真實、如此豐富。如今祂的受造物要看見祂愛他們、願他們安好。祂如此愛墮落人類的世界，正如祂沒有那樣愛墮落天使的世界；見 Ro 5:8，1Jo 4:10。看哪，並要希奇——偉大的神竟愛上這樣一個無價值的世界！聖潔的神竟以善意的愛愛上這樣一個邪惡的世界，而祂不能以任何喜悅之情看待它。這誠然是蒙愛的時候（Eze 16:6,8）。猶太人虛妄地幻想彌賽亞只會因他們民族的緣故、為高舉他們而壓制鄰舍才被差來；但基督告訴他們，祂是因全世界——外邦人和猶太人——的緣故而來（1Jo 2:2）。雖然人類世界中許多人滅亡，但神將祂的獨生子賜下，仍是祂對全世界的愛的明證，因為藉著祂，生命和救恩普遍地提供給所有人。向一個叛亂的省份發佈赦免和免責的宣告，給一切願意前來、跪下懇求、歸回效忠的人，這就是對那省的愛。神對這叛離、墮落的世界的愛如此之大，以致祂差祂的兒子帶著這美好的提議而來，叫一切信祂的，無論是誰，都不至滅亡。救恩從來是從猶太人出來的，但如今基督被認識為地極的救恩，是共同的救恩。2. 這裏是偉大的福音本分，就是信耶穌基督（神如此賜下祂——為我們捨了，又賜給我們）——接受這禮物，並回應賜恩者的心意。我們必須對神在祂話語中關於祂兒子所作的見證，作出真誠的同意和贊同。神既已將祂賜給我們作我們的先知、祭司和君王，我們就必須將自己交託，受祂管轄、受教於祂、由祂拯救。3. 這裏是偉大的福音福分：叫一切信基督的不至滅亡。這話祂前面已說過，這裏又重複。這是一切真信徒那說不盡的福樂，為此他們永遠欠基督的債：（1）他們從地獄的痛苦中被救出，獲救脫離下坑；他們不至滅亡。神已除掉他們的罪，他們必不死；赦免既已買贖，定罪便已撤銷。（2）他們有權享受天堂的喜樂：他們要得永生。那被定罪的叛徒不僅被赦免，更被高升，成為寵臣，被當作萬王之王喜悅尊榮之人對待。他從監牢中出來作王（Ec 4:14）。若是信徒，便是兒女；若是兒女，便是後嗣。
第二，這裏是神差祂兒子降世的計畫：是要叫世人因他得救。祂來到世上，眼中帶著救恩，手中帶著救恩。因此前述的生命和救恩之提供是真誠的，並要向一切憑信接受的人兌現（Joh 3:17）：神差祂兒子降世——到這有罪、悖逆、叛離的世界；差祂作祂的使節或大使，不像祂有時差遣天使作訪客到世上，而是作常駐的。自從人犯罪以來，他就懼怕任何從天上來的特別使者的臨近和顯現，因良心有罪而等待審判：我們必要死，因為我們看見了神。因此神的兒子親自來，我們就當探究祂為何而來：是平安嗎？或如他們戰兢地問撒母耳：你是平安地來嗎？而這經文回答說：是平安的。1. 祂來不是要定世人的罪。我們本有充分理由期待祂如此行，因為這是一個有罪的世界；它是被定罪的，有甚麼理由可以舉出，說不當按律法判決並執行呢？那使萬國人類都從其造出的血脈（Ac 17:26），不僅如基哈西的大痲瘋那樣沾染了遺傳的疾病，更如亞瑪力人那樣沾染了遺傳的罪咎——神要與他們世世代代爭戰；這樣的世界理當被定罪；倘若神要差遣來定它的罪，祂有天使聽候差遣，傾倒祂忿怒的碗，有基路伯帶著發火焰的劍 ready 執行刑罰。主若有意殺我們，就不會差遣祂兒子到我們中間來。祂雖帶著充分的權柄來施行審判（Joh 5:22,27），卻沒有以定罪的審判開始，沒有按通緝令行事，也沒有因我們違背無辜之約而對我們不利，而是把我們帶到施恩寶座前重新受審。2. 祂來是要叫世人因祂得救——要為世界開一扇救恩之門，凡願意的都可以進入。神在基督裏使世人與自己和好，如此就拯救了世界。一項赦免令已經通過並頒佈，藉著基督立定了補救的律法，人類世界不再按頭一個約的嚴厲對待，而是按第二個約的豐盛對待；叫世人因祂得救，因為除藉著祂之外，它斷不能得救；除祂以外，別無拯救。這對一個知罪的良心是好消息，對破碎的骨頭和流血的傷口是醫治——基督我們的審判官來，不是要定罪，而是要拯救。
[3] 從這一切可以推論出真信徒的福樂：信祂的人，不被定罪（Joh 3:18）。他雖曾是罪人、大罪人，並且已被定罪（habes confitentem reum——憑他自己的供認），然而一信，程序便停止，審判便中止，他就不被定罪。這比緩刑更多；他不被定罪，即他被宣告無罪；他站立在自己得釋放的基礎上（如我們所說），而他若不被定罪，便是獲釋；ou krinetai——他不被審判，不按他罪的功過受嚴格的對待。他被告發，他不能對控訴不認罪，但他可以以抗辯應對，可以對起訴書提出noli prosequi（撤回起訴），正如蒙福的保羅所作的：誰能定他們的罪呢？有基督已經死了。他受苦，被神管教，被世界逼迫；但他不被定罪。十字架也許重重壓在他身上，但他已脫離咒詛：他被世界定罪，也許如此，但不與世界一同被定罪（Ro 8:1，1Co 11:32）。
4. 基督在末了論到那些執意不信、頑梗無知之人的可憐光景（Joh 3:18-21）。
（1）在這裏讀到那不願信基督之人的結局：他們罪已經定了。請注意：[1] 不信者的罪何等大；這罪因他們所輕忽的那位的尊貴而加重：他們不信神獨生子的名——祂無限真實，配得相信，無限良善，配得擁抱。神差遣一位對祂最寶貴的人來拯救我們；祂豈不當對我們最寶貴嗎？我們豈不當信那名超乎萬名之上之人的名嗎？[2] 不信者的禍患何等大：他們罪已經定了；這意味著：第一，確定的定罪。他們在大日的審判中要被定罪，是確定無疑的，如同已經被定罪了一樣。第二，現在的定罪。咒詛已經抓住他們；神的忿怒如今就臨到他們。他們已經被定罪，因為他們自己的心定他們的罪。第三，基於他們從前罪咎的定罪：他已經被定罪，因為他所有的罪在律法面前都暴露無遺；律法的約束力對他仍是完全有效、有力、有功效的，因為他沒有憑信在有利的福音免責中有分；他已經被定罪，因為他不信。不信實可稱為那使人滅亡的大罪，因為它讓我們伏在一切其他罪的罪咎之下；這是針對良藥的罪，針對我們的上訴的罪。
（2）也在這裏讀到那連認識祂都不願之人的結局（Joh 3:19）。許多好問的人知道基督和祂的教訓並神蹟，卻對祂存有偏見，不願信祂；而一般人則遲鈍麻木、漠不關心，連認識祂都不願。定他們罪的就是此事——那毀滅他們的罪——光來到世間，他們倒愛黑暗。如今這裏請注意：[1] 福音就是光，當福音來到時，光來到世間。光是自我證明的，福音也是如此；它證明自己出於神。光是顯明的，光本是佳美的，使人心喜樂。它是照在暗處的光，若沒有它，世界確實是黑暗之地。它已傳到普天下（Col 1:6），不像舊約的光只限於一角。[2] 這是多數人那說不盡的愚昧——他們倒愛黑暗，不愛光——不愛這光。猶太人愛他們律法的暗影，和他們瞎眼嚮導的教訓，過於基督的教訓。外邦人愛他們對未識之神迷信的敬拜——他們無知地敬拜——過於福音所命定的合理的事奉。那些與情慾結合的罪人愛他們的無知和錯謬——這些支持他們犯罪——過於基督的真理——這真理本可使他們與罪分開。人的叛離始於對禁戒知識的貪求，卻因對禁戒無知的貪求而維持。可憐的人愛自己的疾病，愛自己的奴役，不願被釋放，不願被醫治。[3] 人愛黑暗過於愛光的真正原因，是因為他們的行為是惡的。他們愛黑暗，因為他們以為那是他們惡行的藉口；他們恨光，因為光奪去了他們對自己的好評——向他們顯明了他們的罪惡和悲慘。他們的處境可悲，而因為他們定意不改進它，便定意不看見它。[4] 頑梗的無知非但不能為罪開脫，反而在大日要被發現加重了定罪：定罪的就是此——這就是毀滅靈魂的事——他們閉眼不顧這光，連與基督和祂的福音稍作商談都不肯；他們如此藐視神，以致不渴望認識祂的道路（Job 21:14）。我們在審判中不僅要為我們所擁有、卻沒有使用的知識交帳，也要為我們本可擁有、卻不願擁有的知識交帳；不僅為我們得罪了的知識交帳，也要為我們失去了的知識交帳。為進一步說明這事，祂表明（Joh 3:20,21）：人的心和生活是好是壞，他們對基督帶到世上的光所存的態度也隨之而異。
第一，那些作惡並決意持續其中的人恨基督福音的光，這並不奇怪；因為這是一個普遍的觀察：凡作惡的便恨光（Joh 3:20）。作惡的人尋求隱蔽，出於羞恥和怕受刑罰；見 Job 24:13 等。罪惡的作為是暗中的作為；罪從起初就喜好隱蔽（Job 31:33）。光使惡人戰兢（Job 38:12,13）。如此，福音對邪惡的世界是可畏的：他們不來就這光，反倒盡可能遠離它，恐怕他們的行為受責備。請注意：1. 福音的光被差到世上，是要責備罪人的惡行；使之顯明（Eph 5:13），向人指出他們的過犯，把那不以為罪的顯明為罪，並向他們指出他們過犯的邪惡，叫罪因著新誡命顯得更是極其邪惡。福音有它的定罪之工，為其安慰開路。2. 正因如此，作惡的人才恨福音的光。有些人曾作過惡並為之懊悔，他們歡迎這光，正如稅吏和娼妓。但那作惡的——那作惡並決意繼續其中的人——恨光，不能忍受人指出他的過失。基督福音在世上所遭遇的一切反對，都來自邪惡的心受那惡者所影響。基督被恨，是因為罪被愛。3. 那不來就光的人，藉此顯明他暗中恨光。他們若不對使人得救的知識存有反感，就不會如此安心地坐在使人滅亡的無知中。
第二，另一方面，那在正直中向神表明自己的誠實之心，歡迎這光（Joh 3:21）：行真理的必來就光。看來，雖然福音有許多仇敵，卻也有一些朋友。這是一個普遍的觀察：真理不尋角落。那存心誠實、行動正直的人不怕查究，倒渴望查究。如今這可應用於福音之光；它一面定罪並威嚇作惡的人，一面堅固並安慰那在正直中行走的人。這裏請注意：1. 好人的特徵。（1）他是行真理的人；就是說，他在一切所行上都真誠實在地行。雖然他有時未能行善——未能行他所願的善，他卻行真理，他誠實地追求；他有他的軟弱，卻持守他的正直；如該猶，他忠心地行（3Jo 1:5），如保羅（2Co 1:12），如拿但業（Joh 1:47），如亞撒（1Ki 15:14）。（2）他是來就光的人。他樂意接受並接待神的啟示，只要它在他看來確是如此，無論這給他帶來何等不安。那行真理的樂意親自認識真理，並讓他的行為顯明出來。一個好人多用功夫省察自己，並渴望神省察他（Ps 26:2）。他切望知道神的旨意，並決心遵行，無論這與他自己的心意和利益何等相背。2. 這裏是善工的特徵：它是靠神而行的——藉著立約的信心與祂聯合，藉著敬虔的情感與祂相交。我們的作為那時才是善的、能經得起試驗的——當神的旨意是其法則、神的榮耀是其目的之時；當它們是在祂的力量中、為祂的緣故、向著祂而不是向著人而行之時；而若藉著福音的光，我們看出我們的作為是如此作成的，那時我們就有喜樂（Ga 6:4，2Co 1:12）。
英文原文
Christ's Interview with Nicodemus
¹ There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
² The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
³ Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
⁴ Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
⁵ Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
⁶ That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
⁷ Marvel not that I said unto thee, Ye must be born again.
⁸ The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
⁹ Nicodemus answered and said unto him, How can these things be?
¹⁰ Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
¹¹ Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
¹² If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
¹³ And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
¹⁴ And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
¹⁵ That whosoever believeth in him should not perish, but have eternal life.
¹⁶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
¹⁷ For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
¹⁸ He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
¹⁹ And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
²⁰ For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
²¹ But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe,
I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would.
II. His solemn address to our Lord Jesus Christ, Joh 3:2. See here,
1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal 2:7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps 63:6,119:148. Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ—Christian nights, much more instructive than the Noctes Atticæ—Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Ga 2:2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, Joh 7:50,19:39. The grace which is at first but a grain of mustard-seed may grow to be a great tree.
2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa 19:20. He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number (We know) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat.
III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see Joh 3:11,12. Four things our Saviour here discourses of:—
1. Concerning the necessity and nature of regeneration or the new birth, Joh 3:3-8. Now we must consider this,
(1.) As pertinently answered to Nicodemus's address. Jesus answered, Joh 3:3. This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it.
(2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe,
[1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anothen, which signifies both denuo—again, and desuper—from above. 1. We must be born anew; so the word is taken, Ga 4:9, and ab initio—from the beginning, Lu 1:3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, Joh 3:31,19:11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (Joh 1:13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly.
[2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory." Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, 1Co 2:14. Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful,—what God is, in whom alone we can be happy,—and what heaven is, to which the perfection of our happiness is reserved,—it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see 1Co 6:11,12.
This great truth of the necessity of regeneration being thus solemnly laid down,
a. It is objected against by Nicodemus (Joh 3:4): How can a man be born when he is old, old as I am: geron on—being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges,—the place of it, the Holy Land, perhaps the holy city,—his parentage, such as that which Paul could have gloried in, Php 3:5. And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. (b.) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us.
b. It is opened and further explained by our Lord Jesus, Joh 3:5-8. From the objection he takes occasion,
(a.) To repeat and confirm what he had said (Joh 3:5): "Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Ro 3:3,4.
(b.) To expound and clear what he had said concerning regeneration; for the explication of which he further shows,
[a.] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, Joh 3:5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (1Pe 1:2) and renewing of the Holy Ghost, Tit 3:5. The word he works by is his inspiration, and the heart to be wrought on he has access to.
[b.] The nature of this change, and what that is which is wrought; it is spirit, Joh 3:6. Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual.
[c.] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, Joh 3:6. Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Ge 6:3. The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul (Ge 2:7), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, Joh 3:7. 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law,—he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him,—he who is the great Physician of souls, knows their case, and what is necessary to their cure,—he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel." 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again.
[d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, Joh 3:5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mt 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit 3:5. You are washed, 1Co 6:11. See Eze 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, Joh 7:38,39, Isa 44:3. In the first creation, the fruits of heaven were born of water (Ge 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, Joh 3:8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Ac 2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Eze 37:9), and his sweet influences on the souls of saints to the north and south wind, So 4:16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps 148:8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1Co 12:11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba—Father, then we hear the sound of the Spirit, we find he is at work, as Ac 9:11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1Ki 22:24. See Ec 11:5, and compare it with Ps 139:14.
2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is,
(1.) The objection which Nicodemus still made (Joh 3:9): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: "How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ.
(2.) The reproof which Christ gave him for his dulness and ignorance: "Art thou a master in Israel, Didaskalos—a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic:—First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Ps 50:5,10, Eze 18:31,36:25,26?
(3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (Joh 3:11-13), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here,
[1.] That the truths Christ taught were very certain and what we may venture upon (Joh 3:11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as Joh 14:23: We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Pr 8:30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve!
[2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, Joh 3:12: "If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,— if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,—what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper?" Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Mt 11:17), but Wisdom is, and will be, justified of her children, notwithstanding.
[3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, Joh 3:13.
First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old-Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see Joh 1:18. Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Mt 11:27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Pr 30:4, De 30:12.
Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (Joh 3:12), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1Co 15:47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven (2Ch 7:14), looking from heaven (Ps 80:14), speaking from heaven (Ne 9:13), sending from heaven, Ps 57:3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (Da 7:13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old-Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified (1Co 2:8), and God purchased the church with his own blood, Ac 20:28. So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti. God is the ho on to ourano—he that is, and heaven is the habitation of his holiness.
3. Christ here discourses of the great design of his own coming into the world, and the happiness of those that believe in him, Joh 3:14-18. Here we have the very marrow and quintessence of the whole gospel, that faithful saying (1Ti 1:15), that Jesus Christ came to seek and to save the children of men from death, and recover them to life. Now sinners are dead men upon a twofold account:— (1.) As one that is mortally wounded, or sick of an incurable disease, is said to be a dead man, for he is dying; and so Christ came to save us, by healing us, as the brazen serpent healed the Israelites, Joh 3:14,15. (2.) As one that is justly condemned to die for an unpardonable crime is a dead man, he is dead in law; and, in reference to this part of our danger, Christ came to save as a prince or judge, publishing an act of indemnity, or general pardon, under certain provisos; this saving here is opposed to condemning, Joh 3:16-18.
[1.] Jesus Christ came to save us by healing us, as the children of Israel that were stung with fiery serpents were cured and lived by looking up to the brazen serpent; we have the story of it, Nu 21:6-9. It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe,
First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first (Ge 3:1), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Pr 23:30-32. God's wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath.
Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ's feet shining like brass, Re 1:15. It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Lu 24:26,46. No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, Joh 12:32,33. He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father's right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Re 14:6. The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa 11:10. 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1Co 10:9), and yet they were healed by virtue derived from him. He whom we have offended is our peace.
Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites' looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Nu 21:9. If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look, and be saved (Isa 45:22), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor.
Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest.
[2.] Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law, Joh 3:16,17. Here is gospel indeed, good news, the best that ever came from heaven to earth. Here is much, here is all in a little, the word of reconciliation in miniature.
First, Here is God's love in giving his Son for the world (Joh 3:16), where we have three things:— 1. The great gospel mystery revealed: God so loved the world that he gave his only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving him for us, in giving him to us; now know we that he loves us, when he has given his only-begotten Son for us, which expresses not only his dignity in himself, but his dearness to his Father; he was always his delight. (2.) In order to the redemption and salvation of man, it pleased God to give his only-begotten Son. He not only sent him into the world with full and ample power to negotiate a peace between heaven and earth, but he gave him, that is, he gave him up to suffer and die for us, as the great propitiation or expiatory sacrifice. It comes in here as a reason why he must be lifted up; for so it was determined and designed by the Father, who gave him for this purpose, and prepared him a body in order to it. His enemies could not have taken him if his Father had not given him. Though he was not yet crucified, yet in the determinate counsel of God he was given up, Ac 2:23. Nay, further, God has given him, that is, he has made an offer of him, to all, and given him to all true believers, to all the intents and purposes of the new covenant. He has given him to be our prophet, a witness to the people, the high priest of our profession, to be our peace, to be head of the church and head over all things to the church, to be to us all we need. (3.) Herein God has commended his love to the world: God so loved the world, so really, so richly. Now his creatures shall see that he loves them, and wishes them well. He so loved the world of fallen man as he did not love that of fallen angels; see Ro 5:8, 1Jo 4:10. Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency. This was a time of love indeed, Eze 16:6,8. The Jews vainly conceited that the Messiah should be sent only in love to their nation, and to advance them upon the ruins of their neighbours; but Christ tells them that he came in love to the whole world, Gentiles as well as Jews, 1Jo 2:2. Though many of the world of mankind perish, yet God's giving his only-begotten Son was an instance of his love to the whole world, because through him there is a general offer of life and salvation made to all. It is love to the revolted rebellious province to issue out a proclamation of pardon and indemnity to all that will come in, plead it upon their knees, and return to their allegiance. So far God loved the apostate lapsed world that he sent his Son with this fair proposal, that whosoever believes in him, one or other, shall not perish. Salvation has been of the Jews, but now Christ is known as salvation to the ends of the earth, a common salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ (Whom God has thus given, given for us, given to us), to accept the gift, and answer the intention of the giver. We must yield an unfeigned assent and consent to the record God hath given in his word concerning his Son. God having given him to us to be our prophet, priest, and king, we must give up ourselves to be ruled, and taught, and saved by him. 3. Here is the great gospel benefit: That whosoever believes in Christ shall not perish. This he had said before, and here repeats it. It is the unspeakable happiness of all true believers, for which they are eternally indebted to Christ, (1.) That they are saved from the miseries of hell, delivered from going down to the pit; they shall not perish. God has taken away their sin, they shall not die; a pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the joys of heaven: they shall have everlasting life. The convicted traitor is not only pardoned, but preferred, and made a favourite, and treated as one whom the King of kings delights to honour. Out of prison he comes to reign, Ec 4:14. If believers, then children; and, if children, then heirs.
Secondly, Here is God's design in sending hi Son into the world: it was that the world through him might be saved. He came into the world with salvation in his eye, with salvation in his hand. Therefore the aforementioned offer of live and salvation is sincere, and shall be made good to all that by faith accept it (Joh 3:17): God sent his Son into the world, this guilty, rebellious, apostate world; sent him as his agent or ambassador, not as sometimes he had sent angels into the world as visitants, but as resident. Ever since man sinned, he has dreaded the approach and appearance of any special messenger from heaven, as being conscious of guilt and looking for judgment: We shall surely die, for we have seen God. If therefore the Son of God himself come, we are concerned to enquire on what errand he comes: Is it peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this scripture returns the answer, Peaceably. 1. He did not come to condemn the world. We had reason enough to expect that he should, for it is a guilty world; it is convicted, and what cause can be shown why judgment should not be given, and execution awarded, according to law? That one blood of which all nations of men are made (Ac 17:26) is not only tainted with an hereditary disease, like Gehazi's leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with whom God had war from generation to generation; and justly may such a world as this be condemned; and if God would have sent to condemn it he had angels at command, to pour out the vials of his wrath, a cherub with a flaming sword ready to do execution. If the Lord had been pleased to kill us, he would not have sent his Son amongst us. He came with full powers indeed to execute judgment (Joh 5:22,27), but did not begin with a judgment of condemnation, did not proceed upon the outlawry, nor take advantage against us for the breach of the covenant of innocency, but put us upon a new trial before a throne of grace. 2. He came that the world through him might be saved, that a door of salvation might be opened to the world, and whoever would might enter in by it. God was in Christ reconciling the world to himself, and so saving it. An act of indemnity is passed and published, through Christ a remedial law made, and the world of mankind dealt with, not according to the rigours of the first covenant, but according to the riches of the second; that the world through him might be saved, for it could never be saved but through him; there is not salvation in any other. This is good news to a convinced conscience, healing to broken bones and bleeding wounds, that Christ, our judge, came not to condemn, but to save.
[3.] From all this is inferred the happiness of true believers: He that believeth on him is not condemned, Joh 3:18. Though he has been a sinner, a great sinner, and stands convicted (habes confilentem reum—by his own confession), yet, upon his believing, process is stayed, judgment is arrested, and he is not condemned. This denotes more than a reprieve; he is not condemned, that is, he is acquitted; he stand upon his deliverance (as we say), and if he be not condemned he is discharged; ou krinetai—he is not judged, not dealt with in strict justice, according to the desert of his sins. He is accused, and he cannot plead not guilty to the indictment, but he can plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does, Who is he that condemns? It is Christ that died. He is afflicted, chastened of God, persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon him, but he is saved from the curse: condemned by the world, it may be, but not condemned with the world, Ro 8:1, 1Co 11:32.
4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, Joh 3:18-21.
(1.) Read here the doom of those that will not believe in Christ: they are condemned already. Observe, [1.] How great the sin of unbelievers is; it is aggravated from the dignity of the person they slight; they believe not in the name of the only-begotten Son of God, who is infinitely true, and deserves to be believed, infinitely good, and deserves to be embraced. God sent one to save us that was dearest to himself; and shall not he be dearest to us? Shall we not believe on his name who has a name above every name? [2.] How great the misery of unbelievers is: they are condemned already; which bespeaks, First, A certain condemnation. They are as sure to be condemned in the judgment of the great day as if they were condemned already. Secondly, A present condemnation. The curse has already taken hold of them; the wrath of God now fastens upon them. They are condemned already, for their own hearts condemn them. Thirdly, A condemnation grounded upon their former guilt: He is condemned already, for he lies open to the law for all his sins; the obligation of the law is in full force, power, and virtue, against him, because he is not by faith interested in the gospel defeasance; he is condemned already, because he has not believed. Unbelief may truly be called the great damning sin, because it leaves us under the guilt of all our other sins; it is a sin against the remedy, against our appeal.
(2.) Read also the doom of those that would not so much as know him, Joh 3:19. Many inquisitive people had knowledge of Christ and his doctrine and miracles, but they were prejudiced against him, and would not believe in him, while the generality were sottishly careless and stupid, and would not know him. And this is the condemnation, the sin that ruined them, that light is come into the world, and they loved darkness rather. Now here observe, [1.] That the gospel is light, and, when the gospel came, light came into the world, Light is self-evidencing, so is the gospel; it proves its own divine origin. Light is discovering, and truly the light is sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place indeed the world would be without it. It is come into all the world (Col 1:6), and not confined to one corner of it, as the Old-Testament light was. [2.] It is the unspeakable folly of the most of men that they loved darkness rather than light, rather than this light. The Jews loved the dark shadows of their law, and the instructions of their blind guides, rather than the doctrine of Christ. The Gentiles loved their superstitious services of an unknown God, whom they ignorantly worshipped, rather than the reasonable service which the gospel enjoins. Sinners that were wedded to their lusts loved their ignorance and mistakes, which supported them in their sins, rather than the truths of Christ, which would have parted them from their sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up by an affectation of forbidden ignorance. Wretched man is in love with his sickness, in love with his slavery, and will not be made free, will not be made whole. [3.] The true reason why men love darkness rather than light is because their deeds are evil. They love darkness because they think it is an excuse for their evil deeds, and they hate the light because it robs them of the good opinion they had of themselves, by showing them their sinfulness and misery. Their case is sad, and, because they are resolved that they will not mend it, they are resolved that they will not see it. [4.] Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and his gospel; they set God so much at defiance that they desire not the knowledge of his ways, Job 21:14. We must account in the judgment, not only for the knowledge we had, and used not, but for the knowledge we might have had, and would not; not only for the knowledge we sinned against, but for the knowledge we sinned away. For the further illustration of this he shows (Joh 3:20,21) that according as men's hearts and lives are good or bad, so they stand affected to the light Christ has brought into the world.
First, It is not strange if those that do evil, and resolve to persist in it, hate the light of Christ's gospel; for it is a common observation that every one that doeth evil hateth the light, Joh 3:20. Evil-doers seek concealment, out of a sense of shame and fear of punishment; see Job 24:13, etc. Sinful works are works of darkness; sin from the first affected concealment, Job 31:33. The light shakes the wicked, Job 38:12,13. Thus the gospel is a terror to the wicked world: They come not to this light, but keep as far off it as they can, lest their deeds should be reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil deeds of sinners; to make them manifest (Eph 5:13), to show people their transgressions, to show that to be sin which was not thought to be so, and to show them the evil of their transgressions, that sin by the new commandment might appear exceeding sinful. The gospel has its convictions, to make way for its consolations. 2. It is for this reason that evil-doers hate the light of the gospel. There were those who had done evil and were sorry for it, who bade this light welcome, as the publicans and harlots. But he that does evil, that does it and resolves to go on in it, hateth the light, cannot bear to be told of his faults. All that opposition which the gospel of Christ has met with in the world comes from the wicked heart, influenced by the wicked one. Christ is hated because sin is loved. 3. They who do not come to the light thereby evidence a secret hatred of the light. If they had not an antipathy to saving knowledge, they would not sit down so contentedly in damning ignorance.
Secondly, On the other hand, upright hearts, that approve themselves to God in their integrity, bid this light welcome (Joh 3:21): He that doeth truth cometh to the light. It seems, then, that though the gospel had many enemies it had some friends. It is a common observation that truth seeks no corners. Those who mean and act honestly dread not a scrutiny, but desire it rather. Now this is applicable to the gospel light; as it convinces and terrifies evil-doers, so it confirms and comforts those that walk in their integrity. Observe here, 1. The character of a good man. (1.) He is one that doeth truth; that is, he acts truly and sincerely in all he does. Though sometimes he comes short of doing good, the good he would do, yet he doeth truth, he aims honestly; he has his infirmities, but holds fast his integrity; as Gaius, that did faithfully (3Jo 1:5), as Paul (2Co 1:12), as Nathanael (Joh 1:47), as Asa, 1Ki 15:14. (2.) He is one that cometh to the light. He is ready to receive and entertain divine revelation as far as it appears to him to be so, what uneasiness soever it may create him. He that doeth truth is willing to know the truth by himself, and to have his deeds made manifest. A good man is much employed in trying himself, and is desirous that God would try him, Ps 26:2. He is solicitous to know what the will of God is, and resolves to do it, though ever so contrary to his own will and interest. 2. Here is the character of a good work: it is wrought in God, in union with him by a covenanting faith, and in communion with him by devout affections. Our works are then good, and will bear the test, when the will of God is the rule of them and the glory of God the end of them; when they are done in his strength, and for his sake, to him, and not to men; and if, by the light of the gospel, it be manifest to us that our works are thus wrought, then shall we have rejoicing, Ga 6:4, 2Co 1:12.
22-36
John's Testimony to Christ
繁體中文
約翰為基督作的見證
²² 這事以後，耶穌和門徒到了猶太地，在那裡居住施洗。
²³ 約翰在靠近撒冷的哀嫩也施洗，因為那裡水多，眾人都去受洗。
²⁴ 那時約翰還沒有下在監裡。
²⁵ 約翰的門徒，和一個猶太人辯論潔淨的禮。
²⁶ 就來見約翰說，拉比，從前同你在約但河外，你所見證的那位，現在施洗，眾人都往他那裡去了。
²⁷ 約翰說，若不是從天上賜的，人就不能得甚麼。
²⁸ 我曾說，我不是基督，是奉差遣在他前面的，你們自己可以給我作見證。
²⁹ 娶新婦的，就是新郎，新郎的朋友站著聽見新郎的聲音就甚喜樂，故此我這喜樂滿足了。
³⁰ 他必興旺，我必衰微。
³¹ 從天上來的，是在萬有之上，從地上來的，是屬乎地，他所說的，也是屬乎地，從天上來的，是在萬有之上。
³² 他將所見所聞的見證出來，只是沒有人領受他的見證。
³³ 那領受他見證的，就印上印，證明神是真的。
³⁴ 神所差來的，就說神的話，因為神賜聖靈給他，是沒有限量的。
³⁵ 父愛子，已將萬有都交在他手裡。
³⁶ 信子的人有永生，不信子的人得不著永生，神的震怒常在他身上。
在這些經文裡，我們有，
I. 基督遷到猶太地（Joh 3:22），在那裡他和門徒居住。請注意，1. 我們主耶穌在他開始公開工作之後，常常旅行，頻繁遷移，如先祖們寄居那樣。他沒有確定的住處，像保羅那樣屢次行遠路，這是他降卑的一個方面；他為他來到世上所要作的工作奔走，是他不知疲倦之勤勞的例證；他為了向靈魂行善，走了許多疲乏的路。公義的太陽走了廣大的路程，散發他的光和熱，Ps 19:6。2. 他不習慣在耶路撒冷久留。他雖常去那裡，卻很快回到鄉間。如此處。這事以後，在他與尼哥底母談了這番話之後，他到了猶太地；與其說是為了更大的隱密（雖然卑微隱蔽的地方最適合在卑微狀態中的謙卑耶穌），不如說是為了更大的功用。他的講道和神蹟或許在耶路撒冷——消息的源頭——最為喧嚷，卻在那裡最少行善，因為猶太教會中最顯要的人在那裡佔了太大的優勢。3. 當他到了猶太地，他的門徒也和他同去；因為這些是在試煉中常和他同在的人。許多在耶路撒冷湧向他的人不能跟隨他到鄉間去，他們在那裡無事可作；但他的門徒跟隨他。約櫃若遷移，與其坐在沒有它的地方——即使在耶路撒冷，不如遷移跟從它（如那些人所作的，Jos 3:3）。4. 他在那裡和他們居住，dietribe——他與他們交往，與他們交談。他退到鄉間不是為了自己的安逸和享樂，而是為了與門徒和跟隨者更自由地交談。見 So 7:11,12。請注意，那些樂意與基督同行的人，必發現他也樂意與他們同住。據推測他此時在這地區住了五六個月。5. 在那裡他施洗；他接納門徒——那些信他、比耶路撒冷的人（Joh 2:42）更有誠實和勇氣的人。約翰是在猶太地開始施洗的（Mt 3:1），所以基督也從那裡開始，因為約翰曾說：那在我以後來的。 他自己不親手施洗，而是他的門徒按他的吩咐和指示施洗，如 Joh 4:2 所示。但他門徒的施洗就是他的施洗。聖禮雖由軟弱的人執行，卻是屬基督的。
II. 約翰在他的機會持續期間繼續他的工作（Joh 3:23,24）。此處我們被告知，
1. 約翰正在施洗。 基督的洗禮實質上與約翰的相同，因為約翰為基督作見證，所以兩者毫不衝突或牴觸。但是，（1）基督在約翰放下講道和施洗之前就開始了這工作，好叫他預備好接納約翰的門徒——當約翰被取去時，如此可使輪子繼續運轉。對有用的人來說，當他們將要離開舞台時，看見有能填補他們位置的人興起，這是安慰。（2）約翰雖然基督已經承接了這工作，卻繼續講道和施洗；因為他仍要照著所賜給他的分量推進神國度的利益。約翰仍有工作要作，因為基督還沒有被普遍認識，百姓的心也沒有藉著悔改完全預備好接受他。約翰從天上領受了命令，就要繼續他的工作，直到從那裡領受撤回令，並要從那賜他使命的同一隻手接受解職。他不來就基督，免得從前所發生的事看來像他們之間的合謀；而是繼續他的工作，直到護理把他放在一邊。有些人恩賜更大，並不使那些不及他們的人的勞碌成為多餘和無用；有足夠的工作給所有人作。那些看見自己被別人超過就坐下甚麼也不作的人，是心懷不平的。我們雖只有一個銀子，也要為它交賬；當我們看見自己將要離開時，仍要繼續到最後。
2. 他在靠近撒冷的哀嫩施洗，這兩個地名我們在別處找不到，所以學者們完全不知道在哪裡找到它們。無論在哪裡，看來約翰是從一處到一處遷移的；他不認為約但河有甚麼特別功效，雖然耶穌在那裡受過洗，這也不該使他留在那裡，而是他有理由就遷移到別的水邊。僕人當隨從他們的機會。他選了一個水多的地方，hydata polla——許多水，即許多水溪；所以無論他在哪裡遇見願意受洗的人，手邊就有水可以用來施洗，也許是淺水——正如有許多溪流之處常有的情形，但足以應付他的需要。在那地區水多是寶貴的。
3. 人們到他那裡來受洗。雖然他們不像他初次顯現時那樣成群結隊地來，但如今他也不是沒有鼓勵，仍然有人跟隨和承認他。有人把這應用於約翰和耶穌兩者：他們來受洗；即有的到約翰那裡，受他的洗，有的到耶穌那裡，受他的洗；正如他們的洗禮是一，他們的心也是一。
4. 此處記著（Joh 3:24）約翰還沒有下在監裡，為釐清故事的順序，表明這些事當在 Mt 6:12 之前。約翰只要有自由就不停止他的工作；不但如此，他似乎更加殷勤，因為他預見自己的時日無多；他還沒有下在監裡，卻指望不久就要如此，Joh 9:4。
III. 約翰的門徒和猶太人辯論潔淨的禮（Joh 3:25）。請看基督的福音來到，不是要在地上送太平，而是送刀兵。請注意，1. 爭辯者是誰：約翰的門徒中的一些人，和猶太人——那些沒有順服他悔改之洗的人。悔改的和不悔把的把這罪惡的世界分開。在這場爭辯中，看來約翰的門徒是主動進攻的一方，發出了挑戰；這說明他們是新手，熱心有餘而謹慎不足。神的真理常常因那些在尚未有能力之前就貿然為它辯護的人的魯莽而受損。2. 爭辯的是甚麼：關於潔淨的禮，關於宗教的洗滌。（1）我們可以設想約翰的門徒高舉他的洗禮——他的潔淨之禮——instar omnium——超乎一切，並把這看作比猶太人的一切潔淨之禮更完全、更取而代之的，他們在這點上是對的；但年輕信徒太容易誇耀自己的成就，而那找到寶貝的人當藏起來，直到確定擁有它，起頭不要談論太多。（2）無疑猶太人同樣自信地讚賞他們中間所通行的潔淨之禮，無論是摩西律法所設立的，還是長老遺傳所規定的；對於前者他們有神的權柄，對於後者他們有教會的慣例。如今很可能猶太人在這場爭辯中，當他們不能否認約翰洗禮之卓越的性質和目的時，就從基督的洗禮提出反對，這成了下面這抱怨的緣由（Joh 3:26）："約翰在一處施洗，"他們說，"耶穌同時在另一處施洗；所以你們如此讚賞的約翰的洗禮，或"[1.]"是危險的，對教會和國家的安寧有不良後果，因為你們看見它為無盡的黨派打開了大門。如今約翰既開了頭，不久每一個小小的教師都要自立為施洗者了。"或[2.]"退一步說，它也是有缺陷、不完全的。你們如此誇耀的約翰的洗禮若有甚麼好的，那邊耶穌的洗禮更超過它，所以對你們而言，你們已被更大的光所掩蓋，你們的洗禮很快就無人問津了。"照樣，人從福音之光的增進和改良來反對福音，好像童年和成年彼此對立，上層建築與根基相爭。其實沒有理由拿基督的洗禮來反對約翰的，因為兩者十分相配。
IV. 約翰的門徒對他們的主所發的、關於基督和他施洗的抱怨（Joh 3:26）。他們被上述反對難住了，也許因此激動發起脾氣，就來見他們的主，對他說："拉比，從前同你在一起的那個人，曾受過你的洗，如今竟自立門戶；他施洗，眾人都往他那裡去了；你容得下嗎？"他們好辯的癢處引起了這事。人們常在爭辯得火熱、走投無路時，去攻擊那些對他們無害的人。約翰的這些門徒若不是在未明白洗禮的教訓之前就貿然辯論潔淨之禮，本可以回答那反對而不至動怒。在他們的抱怨中，他們對自己的主十分恭敬，稱他為拉比；卻對我們的救主十分輕蔑，雖然沒有提他的名。1. 他們暗示基督自立洗禮是擅越之舉，難以理解；好像約翰既首先設立了施洗的規矩，就對它有壟斷權，彷彿對這發明有專利："那從前在約但河外同你在一起的那個人——作你門徒的那個——看哪，當希奇，就是他，正是他，如今施洗，從你手中奪去你的工作。"照樣，主耶穌自願的降卑——如他受約翰的洗——常常被人不公正且很不友善地化為他的羞辱。2. 他們暗示這是對約翰忘恩負義。你所見證的那位施洗；好像耶穌的名聲全靠約翰為他所作的尊榮見證，他卻很不體面地利用它來損害約翰。但基督並不需要約翰的見證，Joh 5:36。他加給約翰的榮耀多於他從約翰所得的，然而我們常以為別人比我們所欠更多，這是我們的通病。況且，基督的洗禮絲毫不是對約翰洗禮的貶損，反而是它最大的成全，因為約翰的洗禮不過是為基督的鋪路。約翰向基督盡了本分，為他作見證；而基督印證他的見證，是豐富而非貧化了約翰的事奉。3. 他們斷言這將完全掩蓋約翰的洗禮："眾人都往他那裡去了；那些素來跟隨我們的人如今都湧向他那裡，所以我們該醒悟了。"其實眾人都往他那裡去並不奇怪。基督既被顯明，就必被尊大；但約翰的門徒為何因此憂愁呢？請注意，壟斷尊榮和尊敬的企圖，歷代以來都是教會的禍根，是教會成員和僕人的羞恥；爭競利益、嫉妒對手和競爭也是如此。我們若以為一個人卓越的恩賜和美德、勞碌和功用，是對另一個蒙憐憫忠心之人的貶損和輕視，我們就錯了；因為聖靈是自由行動的，隨己意分給各人。保羅甚至為那些反對他之人的功用而喜樂，Php 1:18。我們當把選擇、使用、尊榮他自己的器皿之事交託給神，由他隨意而行，而不要貪求獨佔鰲頭。
V. 此處是約翰對他門徒這抱怨的回答（Joh 3:27 等）。他的門徒以為他會像他們那樣為此事憤憤不平；但基督向以色列顯現對約翰並非意外，而是他所期待的；對他不是擾亂，而是他所願的。所以他不贊成這抱怨，如摩西那樣：你為我的緣故嫉妒人嗎？ 並藉此機會堅固他從前為基督所作、高於自己的見證，甘心把他對以色列的一切影響都移交給他。在此的論述中，福音的第一位僕人（約翰正是如此）為一切僕人留下了卓越的榜樣，要謙卑自己，高舉主耶穌。
1. 約翰在此與基督相比而自卑（Joh 3:27-30）。別人越發高舉我們，我們越當自卑，並藉著記念自己的地位和我們是甚麼，來抵擋諂媚和掌聲的試探，以及朋友對我們尊榮的嫉妒，1Co 3:5。
（1）約翰順服神的安排，並以此為足（Joh 3:27）：若不是從天上賜的，人就不能得甚麼——各樣美善的恩賜都是從那裡來的（Jam 1:17），這是一個在此十分適用的一般真理。不同的職分是照著神護理的指引，不同的恩賜是照著神恩典的分配。沒有人能為自己受任何真正的尊榮，Heb 5:4。我們在屬靈生命的一切活動和行動上對神恩典的依賴，是如此必要而恆久，正如我們在自然生命的一切活動和行動上對神護理的依賴：如今這話在此作為理由，[1.] 我們為何不當嫉妒那些恩賜比我們大、或在更大功用範圍內活動的人。約翰提醒他的門徒，耶穌之所以如此超過他，除非是從天上領受的，因為他作為人和中保，他領受了恩賜；神若把聖靈無限量地賜給他（Joh 3:34），他們還要怨恨嗎？這理由對別人也同樣適用。神若樂意給別人更多的能力和成就，我們就要因此不高興，並怪他不公、不智、偏待人嗎？見 Mt 20:15。[2.] 我們為何不當心懷不平，即使我們在恩賜和功用上不及別人，被他們的卓越所掩蓋。約翰樂於承認是天上白白的恩賜使他成了傳道人、先知、施洗者；是神賜給他在百姓愛戴和尊敬中的影響力；若如今他的影響力衰減，願神的旨意成就！那賜的可以收取。我們從天上領受的，當照它被賜的方式來領受。約翰從未受託擔任常設永久的職分，只是一個臨時的職分，不久就要期滿；所以當他完成了他的事奉，他能甘心地看著它過時。有人對這話有完全不同的解釋：約翰曾費心教導門徒他的洗禮與基督的關係——基督在他以後來，卻在他以先被看重，並要為他們作他不能作的；然而他們在一切之後仍迷戀約翰，怨恨基督在他之上被看重：約翰好說，我看人若不是從天上賜的（即覺察），就不能得（即領會）甚麼。僕人的勞碌若沒有神的恩典使之生效，就全是徒勞。人若不是從天上蒙賜去明白和相信，就不明白那最明白的事，也不信那最顯明的事。
（2）約翰引證他從前關於基督所作的見證（Joh 3:28）：你們可以為我作見證，我曾一再說過，我不是基督，乃是奉差遣在他前面的。請看約翰為基督作見證是何等堅定而恆常，不像被風搖動的蘆葦；無論是祭司長的威嚇，還是他自己門徒的奉承，都不能叫他改變調子。這在此用處是，[1.] 對他門徒的定罪，證明他們的抱怨不合理。他們曾提到他們的主為耶穌所作的見證（Joh 3:26）："如今，"約翰說，"你們不記得我所作的見證是甚麼嗎？回想一下，你們就看見自己的挑剔已經被回答了。我豈沒有說過，我不是基督嗎？那你們為何把我設立為他的對手呢？我豈沒有說過，我是奉差遣在他前面的嗎？那麼我站在一旁讓路給他，你們為何覺得奇怪呢？"[2.] 這對他自己也是安慰，因為他從未給門徒任何機會這樣把他設立為基督的對手；反倒特別警戒他們防備這錯誤，雖然他本可利用它為自己謀利。當僕人在自己的崗位上盡力防止百姓所陷入的放縱時，這對他們是滿足。約翰不但沒有鼓勵他們指望他是彌賽亞，反而明明白白地告訴他們相反的真理，這如今成了他的滿足。那些受了不當尊榮的人常用的藉口是：Si populus vult decipi, decipiatur——百姓若情願受騙，就由他們去罷；但對於那些職責是揭穿百姓的人來說，這是個壞準則。真理的嘴唇必永遠堅立。
（3）約翰宣告他對基督和他事業的高升感到大為滿足。他非但不像他的門徒那樣遺憾，反而為此歡喜。他用一個優美的比方來表達（Joh 3:29）。[1.] 他把我們的救主比作新郎："娶新婦的，就是新郎。 眾人都往他那裡去了嗎？很好，他們該往哪裡去呢？他得了人心中的寶座嗎？誰該得著它呢？這是他的權利；新婦除了被帶到新郎那裡，還該帶到哪裡呢？"基督在舊約中被預言為新郎，Ps 45:1-17。道成了肉身，使性情的不同不成為這婚姻的阻礙。教會得潔淨的預備已經作成，使罪的污穢不成阻礙。基督把他的教會許配給自己；他得了新婦，因為他得了她的愛，他得了她的應許；教會是順服基督的。個別的靈魂在信心和愛心中歸於他的程度，就是新郎得著新婦的程度。[2.] 他把自己比作新郎的朋友，新郎的朋友侍立在旁，為他效勞服務，協助推進這門親事，為他說好話，運用自己的影響力為他效力，當親事進展順利時就歡喜，尤其是當大局已定、他得了新婦時最為歡喜。約翰在講道和施洗上所作的一切，不過是要引進他；如今他既已來到，他所得的就是他所願的：新郎的朋友站著聽見新郎的聲音；站著等候他、期待他；因新郎的聲音就甚喜樂，因為他久所期待之後終於來到婚筵。請注意，第一，忠信的僕人是新郎的朋友，為要把他推薦給世人的兒女，使他們愛慕和揀選他；為他帶來書信和信息，因他是藉著代表求親；他們在此必須對他忠信。第二，新郎的朋友必須站著聽新郎的聲音；必須從他領受指示，聽候他的吩咐；必須渴望有基督在他們裡面、與他們同在的憑據（2Co 13:3）；那就是新郎的聲音。第三，靈魂在信心和愛心中歸於耶穌基督，是每個好僕人喜樂的滿足。基督許親之日若是他心中歡喜之日（So 3:11），那些愛他、願他榮耀和國度亨通的人也不能不如此。他們沒有比這更大的喜樂了。
（4）他承認基督的聲譽和事業當被高舉，自己的當被減少，這是十分合宜和必需的（Joh 3:30）：他必興旺，我必衰微。 他們若為主耶穌日漸偉大而憂愁，就必越來越有憂愁的機會，正如那些放縱嫉妒和爭競的人一樣。約翰論到基督的興旺和自己的衰微，不僅是當作不可避免的、不能改變所以必須忍受的，更是當作極其公義、合宜、使他完全滿意的。[1.] 他很高興看見基督的國度得地："他必興旺。你們以為他得了許多，但與他將要得的相比，那算不得甚麼。" 請注意，基督的國度是、也將是一個增長的國度，如同晨光，如同芥菜種。[2.] 他毫不介意其結果是自己影響力的減少：我必衰微。 受造的卓越都在這定律之下，它們必衰微。我看見一切美事的盡頭。請注意，第一，基督榮耀的照耀使一切別的榮耀黯然失色。那與基督競爭的榮耀——世界和肉體的榮耀——在基督的知識和愛心增多、得地之時，就在靈魂中減少、失地；但此處所說的是那服事他的。晨光增加，晨星的光就減少。第二，我們的減少或降卑若能在最小程度上促成基督之名的推進，我們就當甘心順服，並滿足於算得甚麼，甚至算不得甚麼，只要基督可以成為一切。
2. 施洗約翰在此高舉基督，並教導他的門徒關於他，好叫他們不再為這麼多人到他這裡來而憂愁，反而自己到他這裡來。
（1）他教導他們關於基督位格的尊嚴（Joh 3:31）：從天上來的，是在萬有之上。 在此，[1.] 他假定他的神性來源，他來自天上，從天上來，這不僅說明他的神性出身，更說明他的神性本體。他在受孕之前就有了存在，一個屬天的存在。除了那從天上來的，沒有人配向我們顯明天上的旨意或到天上的路。當神要拯救人時，他從天上差遣。[2.] 他由此推論他的至上權柄：他在萬有之上，在萬有和萬人之上，神在萬有之上，永遠可稱頌。與他爭先後是膽大妄為。當我們論到主耶穌的尊榮時，我們發現它們超越了所有概念和表達，我們只能說：他在萬有之上。 論到施洗約翰曾說，婦人所生的，沒有一個大過他的。 但基督從天而降的來歷，賦予他一種尊嚴，並不因他成了肉身而被剝奪；他仍然在萬有之上。他進一步用那些與他競爭之人的卑微來說明：從地上來的，是屬乎地，ho on ek tes ges, ek tes ges esti——那出於地的，是屬乎地的；那源自地的，也從地得食物，與地上的事交往，也關心地上的事。請注意，第一，人的來源是出於地；不僅亞當起初如此，我們如今仍是從泥土造成的，Job 33:6。要看你被鑿出的磐石。第二，人的體質因此是屬地的；不僅他的身體脆弱必死，他的靈魂也敗壞屬肉體，其傾向和偏向強烈地趨向地上的事。先知和使徒與別人是一樣的體質；他們不過是瓦器，裡面卻藏著豐盛的寶貝；這些要被設立為基督的對手嗎？讓瓦器與地上的瓦器相爭；卻不要與那從天上來的較量。
（2）關於他教訓的卓越和確實。他的門徒因基督的講道比他的更被推崇、更被趨附而不悅；但他告訴他們有足夠的理由如此。因為，
[1.] 他論到自己，他說的是地上的事，凡屬地的人也是如此。先知是人，也像人那樣說話；憑自己他們不能不說地上的事，2Co 3:5。先知和約翰的講道與基督的講道相比，不過低淺平坦；如同天高於地，他的意念也高於他們的。藉著他們神在地上說話，但藉著基督他從天上說話。
[2.] 但那從天上來的，無論在位格上，還是在教訓上，都超過一切曾住在地上的先知；沒有人像他那樣教導。基督的教訓在此被推薦給我們，
第一，作為絕對確實可靠的，當如此領受（Joh 3:32）：他將所見所聞的見證出來。 在此請看，1. 基督的神聖知識；他所見證的，無非他所見所聞的，他完全知道、徹底熟悉的事。他關於神性和不可見世界的發現，是他所見過的；他關於神心意的啟示，是他直接從他那裡聽見的，不是二手的。先知所見證的是藉著天使作中保在異象和夢中向他們啟示的，卻不是他們親見親聞的。約翰不過是傳令官的聲音，喊著說："為見證人讓路，在他作證時保持肅靜"，然後把作證之事交給見證人本人，把吩咐交給審判官本人。基督的福音不是可疑的意見，不是哲學上的一個假說或新觀念，人人可自由信或不信；它是神心意的啟示，本身是永恆的真理，對我們有無限的關係。2. 他神聖的恩典和良善：他所見所聞的，他樂意向我們顯明，因為他知道這與我們息息相關。保羅在第三層天上所見所聞的，他不能作證（2Co 12:4），但基督知道如何表達他所見所聞的。基督的講道在此被稱為他的見證，表明（1）其說服的證據；它不是作為道聽途說的新聞被報導的，而是作為法庭上的證據被見證出來的，帶著極大的謹慎和確定。（2）傳達時的懇切熱忱：它是帶著關切和迫切被見證出來的，如 Ac 18:5。
從基督教訓的確實性，約翰藉此機會，[1.] 嘆息多數人的不信：雖然他見證的是絕對真實的事，卻沒有人領受他的見證，即非常少，幾乎沒有，與那些拒絕的人相比寥寥無幾。他們不領受，不願聽，不留心，也不相信。他論到此不但視為奇事——如此見證竟無人領受（我們所傳的有誰信呢？人類絕大多數是何等愚頑，何等與自己為敵！）——更視為憂傷；約翰的門徒憂愁眾人都往基督那裡去（Joh 3:26）；他們以為跟隨他的太多。但約翰憂愁沒有人到他這裡來；他以為他們太少。請注意，罪人的不信是聖徒的憂傷。保羅正是為此大有憂愁，Ro 9:2。[2.] 他藉此機會稱讚蒙揀選餘民的信心（Joh 3:33）：那領受他見證的（這樣的人雖然很少，卻是有的），就印上印，證明神是真的。神是真的，即使我們不印上印；神是真的，人都是虛謊的；他的真理不需要我們的信心來支持，但我們藉著信心把榮耀和公道歸給他，印證他的真理，神也以此算自己得了榮耀。神的應許都是是的和阿們的；我們藉著信心在上面加上我們的阿們，如 Re 22:20。請注意，那領受基督見證的，不僅印證基督的真實，更印證神的真實，因為他的名是神的道；神的誡命和基督的見證是並列的，Re 12:17。我們藉著信基督就印上印，第一，證明神論到基督所應許的一切都是真實的，就是他藉著眾聖先知的口所說的；他向我們列祖所起的誓都應驗了，一點一畫也沒有落空，Lu 1:70；Ac 13:32,33。第二，證明他在基督裡所應許的一切都是真實的；我們以自己的靈魂為擔保，賭注於神的信實，深信他是真實的；我們甘願憑信與他交往，為著尚在指望中、尚未看見的福分而放棄這世上的一切。我們如此大大地尊榮了神的信實。我們信任誰，就尊榮誰。
第二，它被推薦給我們作為神聖的教訓；不是他自己的，而是差他來者的（Joh 3:34）：神所差來的，就說神的話——他被差去說、被加力去說的話；因為神賜聖靈給他，是沒有限量的。 先知如同從天上帶信的使者；但基督是以大使的身份來的，並以大使的身份與我們交涉；因為，1. 他說的是神的話，他所說的一切沒有一點帶著人性的軟弱；無論是內容還是語氣都是神聖的。他證明自己是神所差來的（Joh 3:2），因此他的話當被當作神的話來領受。我們可以按這準則試驗諸靈：那些像神的聖言那樣說話、並照著信心的程度說預言的，當被當作神所差來的而加以領受。2. 他不像別的先知那樣說話；因為神賜聖靈給他是沒有限量的。沒有神的靈就沒有人能說神的話，1Co 2:10,11。舊約先知也有聖靈，但程度不同，2Ki 2:9,10。然而神賜給他們聖靈是限量的（1Co 12:4），賜給基督卻是沒有限量的；一切的豐盛都住在他裡面，神性的豐盛，無量的豐盛。聖靈在基督裡不像在器皿裡，而像在泉源裡，在無底的海洋裡。"那些有限量地有聖靈的先知——只在某些特別啟示上有——有時說自己的話；但那位聖靈無限量地常住在其中的，總是說神的話。"——惠特比博士如此說。
（3）關於他所被賦予的權柄和能力，這使他超過一切別人，得了比他們更尊貴的名。
[1.] 他是父所愛的兒子（Joh 3:35）：父愛子。 先知作僕人是忠信的，但基督作兒子是忠信的；他們作僕人被使用，但基督作兒子被愛，歷來是他的喜悅，Pr 8:30。父在他裡面喜悅；他不但曾愛他，而且如今愛他；他在降卑的狀態中仍繼續愛他，並不因他的貧窮和受苦而減少愛。
[2.] 他是萬有的主。父作為愛他的證據，已將萬有都交在他手裡。愛是慷慨的。父對他如此喜悅、如此信任，就設立他作人類偉大的受託人。既把聖靈無限量地賜給他，就把萬有都賜給他；因為他因此有資格作萬有的主人和管理者。請注意，基督的尊榮，以及一切基督徒說不盡的安慰，就是父已經把萬有都交在中保的手中。第一，一切的權柄；如此解釋，Mt 28:18。創造的一切作為既被伏在他腳下，救贖的一切事務既交在他手中；他是萬有的主。天使是他的僕人；魔鬼是他的俘虜。他有權柄管理凡有血氣的，將列國賜他為業。護理的國度交給他管理。他有權柄作偉大的全權大使設定和平之約的條款，作偉大的律法頒布者治理他的教會，作偉大的施恩者分賜神聖的恩惠，作偉大的審判官召萬人交賬。金杖和鐵杖都交在他手中。第二，一切的恩典作為傳達的管道交在他手中；萬有——神定意要賜給世人之子的一切美物；永生以及它的一切前提。我們不配父把這些交在我們手中，因為我們已使自己成了可怒之子；所以他指派他愛的兒子作我們的受託人，他定意給我們的，他交在他手中——他是配得的，既為自己贏得了尊榮，也為我們贏得了恩惠。它們被交在他手中，好由他交在我們手中。這是信心的極大鼓勵：新約的豐富被存放在如此穩妥、如此恩慈、如此善良的手中——那為我們買贖了它們、又為自己買贖了我們的他手中；他能保守神和信徒雙方都同意交託給他的一切。
[3.] 他是那被定為永福大條件的信心之對象，在這事上他超過一切別人：信子的人有永生，Joh 3:36。我們在此有他所說關於基督和他的教訓的應用；這是整個事情的結論。神既將這尊榮歸給兒子，我們就當以信心把尊榮歸給他。神藉著耶穌基督的見證——他的話是神聖恩惠的媒介——向我們提供並傳達美物，我們藉著信這見證、以這話為真實和良善的來領受和有分於這些恩惠；這種領受的方式恰好與那種賜予的方式相稱。我們在此有所當傳給萬民的福音的摘要，Mk 16:16。此處有，
第一，一切真基督徒的福分：信子的人有永生。 請注意，1. 每個真基督徒的特徵就是信神的兒子；不僅信他——信他所說的是真的，更是信他——同意他，信靠他。真基督教的益處不少於永生；這是基督來為我們買贖並賜給我們的；不能少於一個不朽的靈魂在不朽的神裡面的福分。2. 真信徒如今就有永生；不僅將來要有，如今就有了。因為，（1）他們有極好的保證。那轉讓它的契據已經蓋印交給他們，所以他們有了它；它已經交在他們的監護人手中為他們保存，所以他們有了它，雖然使用權還沒有轉為擁有權。他們有神的兒子，在他裡面他們有生命；他們有神的靈，作這生命的憑據。（2）他們有它舒適的預嘗，在如今與神的相交和他愛的憑據中。恩典是已經開始的榮耀。
英文原文
John's Testimony to Christ
²² After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized.
²³ And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.
²⁴ For John was not yet cast into prison.
²⁵ Then there arose a question between some of John's disciples and the Jews about purifying.
²⁶ And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.
²⁷ John answered and said, A man can receive nothing, except it be given him from heaven.
²⁸ Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.
²⁹ He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.
³⁰ He must increase, but I must decrease.
³¹ He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
³² And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.
³³ He that hath received his testimony hath set to his seal that God is true.
³⁴ For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
³⁵ The Father loveth the Son, and hath given all things into his hand.
³⁶ He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
In these verses we have,
I. Christ's removal into the land of Judea (Joh 3:22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Ps 19:6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Jos 3:3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe—He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See So 7:11,12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, Joh 2:42. John began to baptize in the land of Judea (Mt 3:1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, Joh 4:2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men.
II. John's continuance in his work, as long as his opportunities lasted, Joh 3:23,24. Here we are told,
1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.
2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hydata polla—many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.
3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts.
4. It is noted (Joh 3:24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Mt 6:12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, Joh 9:4.
III. A contest between John's disciples and the Jews about purifying, Joh 3:25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium—superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (Joh 3:26): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] "Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together.
IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, Joh 3:26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, "Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbit; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: "He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, Joh 5:36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: "All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Php 1:18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.
V. Here is John's answer to this complaint which his disciples made, Joh 3:27, etc. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.
1. John here abases himself in comparison with Christ, Joh 3:27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1Co 3:5.
(1.) John acquiesces in the divine disposal, and satisfies himself with that (Joh 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (Jam 1:17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb 5:4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (Joh 3:34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Mt 20:15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.
(2.) John appeals to the testimony he had formerly given concerning Christ (Joh 3:28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (Joh 3:26): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur—If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.
(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (Joh 3:29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?" Christ was prophesied of in the Old Testament as a bridegroom, Ps 45:1-17. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (2Co 13:3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (So 3:11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.
(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (Joh 3:30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: "He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.
2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.
(1.) He instructs them concerning the dignity of Christ's person (Joh 3:31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho on ek tes ges, ek tes ges esti—He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job 33:6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.
(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,
[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2Co 3:5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.
[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,
First, As infallibly sure and certain, and to be entertained accordingly (Joh 3:32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, "Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (2Co 12:4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Ac 18:5.
From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (Joh 3:26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Ro 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (Joh 3:33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Re 22:20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Re 12:17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Lu 1:70, Ac 13:32,33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to.
Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (Joh 3:34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (Joh 3:2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1Co 2:10,11. The Old-Testament prophets had the Spirit, and in different degrees, 2Ki 2:9,10. But, whereas God gave them the Spirit by measure (1Co 12:4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God." So Dr. Whitby.
(3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they.
[1.] He is the beloved Son of the Father (Joh 3:35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Pr 8:30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.
[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Mt 28:18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.
[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the pre-eminence above all others: He that believeth on the Son, hath life, Joh 3:36. We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mk 16:16. Here is,
First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.
請閱約翰福音註釋。這卷福音書是何時何地寫成的，追究並不要緊；我們確知它是神藉默示賜給雅各的兄弟約翰——十二使徒之一——的。他有着那可敬的稱號：「耶穌所愛的那門徒」，是大衛之子那三位勇士之首三者之一，被主選召作他隱密之事的見證人，尤其是他改變形像和他在園中痛苦掙扎的見證人。