Love and Faith. A. D. 80.
4 For whatsoever is born of God overcometh the world: and this is
the victory that overcometh the world, even our faith. 5 Who is he that
overcometh the world, but he that believeth that Jesus is the Son of God?
3. What is and ought to be the result and effect of regeneration--an
intellectual spiritual conquest of this world: For whatsoever is born of
God, or, as in some copies, whosoever is born of God, overcometh the world,
v. 4. He that is born of God is born for God, and consequently for another
world. He has a temper and disposition that tend to a higher and better
world; and he is furnished with such arms, or such a weapon, whereby he
can repel and conquer this; as it is added, And this is the victory that
overcometh the world, even our faith, v. 4. Faith is the cause of victory,
the means, the instrument, the spiritual armour and artillery by which
we overcome; for, (1.) In and by faith we cleave to Christ, in contempt
of, and opposition to, the world. (2.) Faith works in and by love to God
and Christ, and so withdraws us from the love of the world. (3.) Faith
sanctifies the heart, and purifies it from those sensual lusts by which
the world obtains such sway and dominion over souls. (4.) It receives and
derives strength from the object of it, the Son of God, for conquering
the frowns and flatteries of the world. (5.) It obtains by gospel promise
a right to the indwelling Spirit of grace, that is greater than he who
dwells in the world. (6.) It sees an invisible world at hand, with which
this world is not worthy to be compared, and into which it tells the soul
in which it resides it must be continually prepared to enter; and thereupon,
III. The apostle concludes that it is the real Christian that is the
true conqueror of the world: Who is he then that overcometh the world,
but he that believeth that Jesus is the Son of God? v. 5. It is the world
that lies in our way to heaven, and is the great impediment to our entrance
there. But he who believes that Jesus is the Son of God believes therein
that Jesus Came from God to be the Saviour of the world, and powerfully
to conduct us from the world to heaven, and to God, who is fully to be
enjoyed there. And he who so believes must needs by this faith overcome
the world. For, 1. He must be well satisfied that this world is a vehement
enemy to his soul, to his holiness, his salvation, and his blessedness.
For all that is in the world, the lust of the flesh, the lust of the eyes,
and the pride of life, is not of the Father, but is of the world, ch. ii.
16. 2. He sees it must be a great part of the Saviour's work, and of his
own salvation, to be redeemed and rescued from this malignant world. Who
gave himself for our sins, that he might deliver us from this present evil
world, Gal. i. 4. 3. He sees in and by the life and conduct of the Lord
Jesus on earth that this world is to be renounced and overcome. 4. He perceives
that the Lord Jesus conquered the world, not for himself only, but for
his followers; and they must study to be partakers of his victory. Be of
good cheer, I have overcome the world. 5. He is taught and influenced by
the Lord Jesus's death to be mortified and crucified to the world. God
forbid that I should glory, save in the cross of our Lord Jesus Christ,
by whom the world is crucified to me, and I unto the world, Gal. vi. 14.
6. He is begotten by the resurrection of Jesus Christ from the dead to
the lively hope of a blessed world above, 1 Pet. i. 3. 7. He knows that
the Saviour has gone to heaven, and is there preparing a place for his
serious believers, John xiv. 2. 8. He knows that his Saviour will come
again thence, and will put an end to this world, and judge the inhabitants
of it, and receive his believers to his presence and glory, John xiv. 3.
9. He is possessed with a spirit and disposition that cannot be satisfied
with this world, that look beyond it, and are still tending, striving,
and pressing, towards the world in heaven. In this we groan, earnestly
desiring to be clothed upon with our house which is from heaven, 2 Cor.
v. 2. So that it is the Christian religion that affords its proselytes
a universal empire. It is the Christian revelation that is the great means
of conquering the world, and gaining another that is most pure and peaceful,
blessed and eternal. It is there, in that revelation, that we see what
are the occasion and ground of the quarrel and contest between the holy
God and this rebellious world. It is there that we meet with sacred doctrine
(both speculative and practical), quite contrary to the tenour, temper,
and tendency of this world. It is by that doctrine that a spirit is communicated
and diffused which is superior and adverse to the spirit of the world.
It is there we see that the Saviour himself was not of this world that
his kingdom was not and is not so, that it must be separated from the world
and gathered out of it for heaven and for God. There we see that the Saviour
designs not this world for the inheritance and portion of his saved company.
As he has gone to heaven himself, so he assures them he goes to prepare
for their residence there, as designing they should always dwell with him,
and allowing them to believe that if in this life, and this world only,
they had hope in him, they should at last be but miserable. It is there
that the eternal blessed world is most clearly revealed and proposed to
our affection and pursuit. It is there that we are furnished with the best
arms and artillery against the assaults and attempts of the world. It is
there that we are taught how the world may be out-shot in its own bow,
or its artillery turned against itself; and its oppositions, encounters,
and persecutions, be made serviceable to our conquest of the world, and
to our motion and ascent to the higher heavenly world: and there we are
encouraged by a whole army and cloud of holy soldiers, who have in their
several ages, posts, and stations, overcome the world, and won the crown.
It is the real Christian that is the proper hero, who vanquishes the world
and rejoices in a universal victory. Nor does he (for he is far superior
to the Grecian monarch) mourn that there is not another world to be subdued,
but lays hold on the eternal world of life, and in a sacred sense takes
the kingdom of heaven by violence too. Who in all the world but the believer
on Jesus Christ can thus overcome the world?
The Witnesses in Heaven and on Earth. A. D. 80.
6 This is he that came by water and blood, even Jesus Christ; not
by water only, but by water and blood. And it is the Spirit that beareth
witness, because the Spirit is truth. 7 For there are three that bear record
in heaven, the Father, the Word, and the Holy Ghost: and these three are
one. 8 And there are three that bear witness in earth, the Spirit, and
the water, and the blood: and these three agree in one. 9 If we receive
the witness of men, the witness of God is greater: for this is the witness
of God which he hath testified of his Son.
The faith of the Christian believer (or the believer in Christ) being
thus mighty and victorious, it had need to be well founded, to be furnished
with unquestionable celestial evidence concerning the divine mission, authority,
and office of the Lord Jesus; and it is so; he brings his credentials along
with him, and he brings them in a way by which he came and in the witness
that attends him.
I. In the way and manner by which he came; not barely by which he came
into the world, but by and with which he came, and appeared, and acted,
as a Saviour in the world: This is he that came by water and blood. He
came to save us from our sins, to give us eternal life, and bring us to
God; and, that he might the more assuredly do this, he came by, or with,
water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none
but he. And I say it again, not by or with water only, but by and with
water and blood, v. 6. Jesus Christ came with water and blood, as the notes
and signatures of the true effectual Saviour of the world; and he came
by water and blood as the means by which he would heal and save us. That
he must and did thus come in his saving office may appear by our remembering
these things:--
1. We are inwardly and outwardly defiled. (1.) Inwardly, by the power
and pollution off sin and in our nature. For our cleansing from this we
need spiritual water; such as can reach the soul and the powers of it.
Accordingly, there is in and by Christ Jesus the washing of regeneration
and the renewing of the Holy Ghost. And this was intimated to the apostles
by our Lord, when he washed their feet, and said to Peter, who refused
to be washed, Except I wash thee, thou hast no part in me. (2.) We are
defiled outwardly, by the guilt and condemning power of sin upon our persons.
By this we are separated from God, and banished from his favourable, gracious,
beatific presence for ever. From this we must be purged by atoning blood.
It is the law or determination in the court of heaven that without shedding
of blood there shall be no remission, Heb. ix. 22. The Saviour from sin
therefore must come with blood.
2. Both these ways of cleansing were represented in the old ceremonial
institutions of God. Persons and things must be purified by water and blood.
There were divers washings and carnal ordinances imposed till the time
of reformation, Heb. ix. 10. The ashes of a heifer, mixed with water, sprinkling
the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13; Num.
xix. 9. And likewise almost all things are, by the law, purged with blood,
Heb. ix. 22. As those show us our double defilement, so they indicate the
Saviour's two-fold purgation.
3. At and upon the death of Jesus Christ, his side being pierced with
a soldier's spear, out of the wound there immediately issued water and
blood. This the beloved apostle saw, and he seems to have been affected
with the sight; he alone records it, and seems to reckon himself obliged
to record it, and seems to reckon himself obliged to record it, as containing
something mysterious in it: And he that saw it bore record, and his record
is true. And he knoweth, being an eye-witness, that he saith true, that
you might believe, and that you might believe this particularly, that out
of his pierced side forthwith there came water and blood, John xix. 34,
35. Now this water and blood are comprehensive of all that is necessary
and effectual to our salvation. By the water our souls are washed and purified
for heaven and the region of saints in light. By the blood God is glorified,
his law is honoured, and his vindictive excellences are illustrated and
displayed. Whom God hath set forth, or purposed, or proposed, a propitiation
through faith in his blood, or a propitiation in or by his blood through
faith, to declare his righteousness, that he may be just, and the justifier
of him that believeth in Jesus, Rom. iii. 25, 26. By the blood we are justified,
reconciled, and presented righteous to God. By the blood, the curse of
the law being satisfied, and purifying Spirit is obtained for the internal
ablution of our natures. Christ hath redeemed us from the curse of the
law, that the blessing of Abraham might come on the Gentiles, that we might
receive the promise of the Spirit, the promised Spirit, through faith,
Gal. iii. 13, &c. The water, as well as the blood, issued out of the
side of the sacrificed Redeemer. The water and the blood then comprehend
all things that can be requisite to our salvation. They will consecrate
and sanctify to that purpose all that God shall appoint or make use of
in order to that great end. He loved the church, and gave himself for it,
that he might sanctify and cleanse it with the washing of water by the
word, that he might present it to himself a glorious church, Eph. v. 25-27.
He who comes by water and blood is an accurate perfect Saviour. And this
is he who comes by water and blood, even Jesus Christ! Thus we see in what
way and manner, or, if you please, with what utensils, he comes. But we
see his credentials also,
II. In the witness that attends him, and that is, the divine Spirit,
that Spirit to whom the perfecting of the works of God is usually attributed:
And it is the Spirit that beareth witness, v. 6. It was meet that the commissioned
Saviour of the world should have a constant agent to support his work,
and testify of him to the world. It was meet that a divine power should
attend him, his gospel, and servants; and notify to the world upon what
errand and office they came, and by what authority they were sent: this
was done in and by the Spirit of God, according to the Saviour's own prediction,
"He shall glorify me, even when I shall be rejected and crucified by men,
for he shall receive or take of mine. He shall not receive my immediate
office; he shall not die and rise again for you; but he shall receive of
mine, shall proceed on the foundation I have laid, shall take up my institution,
and truth, and cause, and shall further show it unto you, and by you to
the world," John xvi. 14. And then the apostle adds the commendation or
the acceptableness of this witness: Because the Spirit is truth, v. 6.
He is the Spirit of God, and cannot lie. There is a copy that would afford
us a very suitable reading thus: because, or that, Christ is the truth.
And so it indicates the matter of the Spirit's testimony, the thing which
he attests, and that is, the truth of Christ: And it is the Spirit that
beareth witness that Christ is the truth; and consequently that Christianity,
or the Christian religion, is the truth of the day, the truth of God. But
it is meet that one or two copies should alter the text; and our present
reading is very agreeable, and so we retain it. The Spirit is truth. He
is indeed the Spirit of truth, John xiv. 17. And that the Spirit is truth,
and a witness worthy of all acceptation, appears in that he is a heavenly
witness, or one of the witnesses that in and from heaven bore testimony
concerning the truth and authority of Christ. Because (or for) there are
three that bear record in heaven, the Father, the Word, and the Holy Ghost,
and these three are one. And so v. 7 most appositely occurs, as a proof
of the authenticity of the Spirit's testimony; he must needs be true, or
even truth itself, if he be not only a witness in heaven, but even one
(not in testimony only, for so an angel may be, but in being and essence)
with the Father and the Word. But here,
1. We are stopped in our course by the contest there is about the genuineness
of v. 7. It is alleged that many old Greek manuscripts have it not. We
shall not here enter into the controversy. It should seem that the critics
are not agreed what manuscripts have it and what not; nor do they sufficiently
inform us of the integrity and value of the manuscripts they peruse. Some
may be so faulty, as I have an old printed Greek Testament so full of errata,
that one would think no critic would establish a various lection thereupon.
But let the judicious collators of copies manage that business. There are
some rational surmises that seem to support the present text and reading.
As,
(1.) If we admit v. 8, in the room of v. 7, it looks too like a tautology
and repetition of what was included in v. 6, This is he that came by water
and blood, not by water only, but by water and blood; and it is the Spirit
that beareth witness. For there are three that bear witness, the Spirit,
the water, and the blood. This does not assign near so noble an introduction
of these three witnesses as our present reading does.
(2.) It is observed that many copies read that distinctive clause, upon
the earth: There are three that bear record upon the earth. Now this bears
a visible opposition to some witness or witnesses elsewhere, and therefore
we are told, by the adversaries of the text, that this clause must be supposed
to be omitted in most books that want v. 7. But it should for the same
reason be so in all. Take we v. 6, This is he that came by water and blood.
And it is the Spirit that beareth witness, because the Spirit is truth.
It would not now naturally and properly be added, For there are three that
bear record on earth, unless we should suppose that the apostle would tell
us that all the witnesses are such as are on earth, when yet he would assure
us that one is infallibly true, or even truth itself.
(3.) It is observed that there is a variety of reading even in the Greek
text, as in v. 7. Some copies read hen eisi--are one; others (at least
the Complutensian) eis to hen eisin--are to one, or agree in one; and in
v. 8 (in that part that it is supposed should be admitted), instead of
the common en te ge--in earth, the Complutensian reads epi tes ges--upon
earth, which seems to show that that edition depended upon some Greek authority,
and not merely, as some would have us believe, upon the authority either
of the vulgar Latin or of Thomas Aquinas, though his testimony may be added
thereto.
(4.) The seventh verse is very agreeable to the style and the theology
of our apostle; as, [1.] He delights in the title the Father, whether he
indicates thereby God only, or a divine person distinguished from the Son.
I and the Father are one. And Yet I am not alone; because the Father is
with me. I will pray the Father, and he shall give you another comforter.
If any man love the world, the love of the Father is not in him. Grace
be with you, and peace from God the Father, and from the Lord Jesus Christ,
the Son of the Father, 2 John 3. Then, [2.] The name the Word is known
to be almost (if not quite) peculiar to this apostle. Had the text been
devised by another, it had been more easy and obvious, from the form of
baptism, and the common language of the church, to have used the name Son
instead of that of the Word. As it is observed that Tertullian and Cyprian
use that name, even when they refer to this verse; or it is made an objection
against their referring to this verse, because they speak of the Son, not
the Word; and yet Cyprian's expression seems to be very clear by the citation
of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus,
Carthaginensis antistes et martyr, in epistolâ sive libro, quem de
Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit;
ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio,
et Spiritu sancto scriptum est, Et hi tres unum sunt.--Blessed Cyprian,
the Carthaginian bishop and martyr, in the epistle or book he wrote concerning
the Trinity, considered the testimony of the apostle John as relating to
the Father, the Son, and Holy Spirit; for he says, the Lord says, I and
the Father are one; and again, of the Father, the Son, and the Holy Spirit
it is written, And these three are one. Now it is nowhere written that
these are one, but in v. 7. It is probable than that St. Cyprian, either
depending on his memory, or rather intending things more than words, persons
more than names, or calling persons by their names more usual in the church
(both in popular and polemic discourses), called the second by the name
of the Son rather than of the Word. If any man can admit Facundus's fancy,
that Cyprian meant that the Spirit, the water, and the blood, were indeed
the Father, Word, and Spirit, that John said were one, he may enjoy his
opinion to himself. For, First, He must suppose that Cyprian not only changed
all the names, but the apostle's order too. For the blood (the Son), which
Cyprian puts second, the apostle puts last. And, Secondly, He must suppose
that Cyprian thought that by the blood which issued out of the side of
the Son the apostle intended the Son himself, who might as well have been
denoted by the water,--that by the water, which also issued from the side
of the Son, the apostle intended the person of the Holy Ghost,--that by
the Spirit, which in v. 6 is said to be truth, and in the gospel is called
the Spirit of truth, the apostle meant the person of the Father, though
he is nowhere else so called when joined with the Son and the Holy Ghost.
We require good proof that the Carthaginian father could so understand
the apostle. He who so understands him must believe too that the Father,
Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly,
Facundus acknowledges that Cyprian says that of his three it is written,
Et hi tres unum sunt--and these three are one. Now these are the words,
not of v. 8, but of v. 7. They are not used concerning the three on earth,
the Spirit, the water, and the blood; but the three in heaven, the Father,
and the Word, and the Holy Ghost. So we are told that the author of the
book De baptismo hæreticorum, allowed to be contemporary with Cyprian,
cites John's words, agreeably to the Greek manuscripts and the ancient
versions, thus: Ait enim Johannes de Domino nostro in epistolâ nos
docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in
aquâ tantùm, sed in aquâ et sanguine; et Spiritus est
qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium
perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt--For
John, in his epistle, says concerning our Lord, This is he, Jesus Christ,
who came by water and blood, not in water only, but in water and blood;
and it is the Spirit that bears witness, because the Spirit is truth; for
there are three that bear witness, the Spirit, the water, and the blood,
and these three agree in one. If all the Greek manuscripts and ancient
versions say concerning the Spirit, the water, and the blood, that in unum
sunt--they agree in one, then it was not of them that Cyprian spoke, whatever
variety there might be in the copies in his time, when he said it is written,
unum sunt--they are one. And therefore Cyprian's words seem still to be
a firm testimony to v. 7, and an intimation likewise that a forger of the
text would have scarcely so exactly hit upon the apostolical name for the
second witness in heaven, the Word. Them, [3.] As only this apostle records
the history of the water and blood flowing out of the Saviour's side, so
it is he only, or he principally, who registers to us the Saviour's promise
and prediction of the Holy spirit's coming to glorify him, and to testify
of him, and to convince the world of its own unbelief and of his righteousness,
as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7-15. It is most suitable
then to the diction and to the gospel of this apostle thus to mention the
Holy Ghost as a witness for Jesus Christ. Then,
(5.) It was far more easy for a transcriber, by turning away his eye,
or by the obscurity of the copy, it being obliterated or defaced on the
top or bottom of a page, or worn away in such materials as the ancients
had to write upon, to lose and omit the passage, than for an interpolator
to devise and insert it. He must be very bold and impudent who could hope
to escape detection and shame; and profane too, who durst venture to make
an addition to a supposed sacred book. And,
(6.) It can scarcely be supposed that, when the apostle is representing
the Christian's faith in overcoming the world, and the foundation it relies
upon in adhering to Jesus Christ, and the various testimony that was attended
him, especially when we consider that he meant to infer, as he does (v.
9), If we receive the witness of men, the witness of God is greater; for
this (which he had rehearsed before) is the witness of God which he hath
testified of his Son. Now in the three witnesses on earth there is neither
all the witness of God, nor indeed any witness who is truly and immediately
God. The antitrinitarian opposers of the text will deny that either the
Spirit, or the water, or the blood, is God himself; but, upon our present
reading, here is a noble enumeration of the several witnesses and testimonies
supporting the truth of the Lord Jesus and the divinity of his institution.
Here is the most excellent abridgment or breviate of the motives to faith
in Christ, of the credentials the Saviour brings with him, and of the evidences
of our Christianity, that is to be found, I think, in the book of God,
upon which single account, even waiving the doctrine of the divine Trinity,
the text is worthy of all acceptation.
2. Having these rational grounds on out side, we proceed. The apostle,
having told us that the Spirit that bears witness to Christ is truth, shows
us that he is so, by assuring us that he is in heaven, and that there are
others also who cannot but be true, or truth itself, concurring in testimony
with him: For there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost, and these three are one, v. 7.
(1.) Here is a trinity of heavenly witnesses, such as have testified
and vouched to the world the veracity and authority of the Lord Jesus in
his office and claims, where, [1.] The first that occurs in order is the
Father; he set his seal to the commission of the Lord Christ all the while
he was here; more especially, First, In proclaiming him at his baptism,
Matt. iii. 17. Secondly, In confirming his character at the transfiguration,
Matt. xvii. 5. Thirdly, In accompanying him with miraculous power and works:
If I do not the works of my Father, believe me not; but if I do, though
you believe not me, believe the works, that you may know and believe that
the Father is in me, and I in him, John x. 37, 38. Fourthly, In avouching
at his death, Matt. xxvii. 54. Fifthly, In raising him from the dead, and
receiving him up to his glory: He shall convince the world-of righteousness,
because I go to my Father, and you see me no more, John xvi. 10, and Rom.
i. 4. [2.] The second witness in the Word, a mysterious name, importing
the highest nature that belongs to the Saviour of Jesus Christ, wherein
he existed before the world was, whereby he made the world, and whereby
he was truly God with the Father. He must bear witness to the human nature,
or to the man Christ Jesus, in and by whom he redeemed and saved us; and
he bore witness, First, By the mighty works that he wrought. John v. 17,
My Father worketh hitherto, and I work. Secondly, In conferring a glory
upon him at his transfiguration. And we beheld his glory, the glory as
of the only-begotten of the Father, John i. 14. Thirdly, In raising him
from the dead. John ii. 19, Destroy this temple, and in three days will
I raise it up. [3.] The third witness is the Holy Ghost, or the Holy Spirit,
and august, venerable name, the possessor, proprietor, and author of holiness.
True and faithful must he be to whom the Spirit of holiness sets his seal
and solemn testimony. So he did to the Lord Jesus, the head of the Christian
world; and that in such instances as these:-- First, In the miraculous
production of his immaculate human nature in the virgin's womb. The Holy
Ghost shall come upon thee, Luke i. 35, &c. Secondly, In the visible
descent upon him at his baptism. The Holy Ghost descended in a bodily shape,
Luke iii. 22, &c. Thirdly, In an effectual conquest of the spirits
of hell and darkness. If I cast out devils by the Spirit of God, then the
kingdom of God has come unto you, Matt. xii. 28. Fourthly, In the visible
potent descent upon the apostles, to furnish them with gifts and powers
to preach him and his gospel to the world after he himself had gone to
heaven, Acts i. 4, 5; ii. 2-4, &c. Fifthly, In supporting the name,
gospel, and interest of Christ, by miraculous gifts and operations by and
upon the disciples, and in the churches, for two hundred years (1 Cor.
xii. 7), concerning which see Dr. Whitby's excellent discourse in the preface
to the second volume of his Commentary on the New Testament. These are
witnesses in heaven; and they bear record from heaven; and they are one,
it should seem, not only in testimony (for that is implied in their being
three witnesses to one and the same thing), but upon a higher account,
as they are in heaven; they are one in their heavenly being and essence;
and, if one with the Father, they must be one God.
(2.) To these there is opposed, though with them joined, a trinity of
witnesses on earth, such as continue here below: And there are three that
bear witness on earth, the spirit, the water, and the blood; and these
three agree in one, v. 8. [1.] Of these witnesses the first is the spirit.
This must be distinguished from the person of the Holy Ghost, who is in
heaven. We must say then, with the Saviour (according to what is reported
by this apostle), that which is born of the Spirit is spirit, John iii.
6. The disciples of the Saviour are, as well as others, born after the
flesh. They come into the world endued with a corrupt carnal disposition,
which is enmity to God. This disposition must be mortified and abolished.
A new nature must be communicated. Old lusts and corruptions must be eradicated,
and the true disciple become a new creature. The regeneration or renovation
of souls is a testimony to the Saviour. It is his actual though initial
salvation. It is a testimony on earth, because it continues with the church
here, and is not performed in that conspicuous astonishing manner in which
signs from heaven are accomplished. To this Spirit belong not only the
regeneration and conversion of the church, but its progressive sanctification,
victory over the world, her peace, and love, and joy, and all that grace
by which she is made meet for the inheritance of the saints in light. [2.]
The second is the water. This was before considered as a means of salvation,
now as a testimony to the Saviour himself, and intimates his purity and
purifying power. And so it seems to comprehend, First, The purity of his
own nature and conduct in the world. He was holy, harmless, and undefiled.
Secondly, The testimony of John's baptism, who bore witness of him, prepared
a people for him, and referred them to him, Mark i. 4, 7, 8. Thirdly, The
purity of his own doctrine, by which souls are purified and washed. Now
you are clean through the word that I have spoken unto you, John xv. 3.
Fourthly, The actual and active purity and holiness of his disciples. His
body is the holy catholic church. Seeing you have purified your souls in
obeying the truth through the Spirit, 1 Pet. i. 22. And this signed and
sealed by, Fifthly, The baptism that he has appointed for the initiation
or introduction of his disciples, in which he signally (or by that sign)
says, Except I wash thee, thou hast no part in me. Not the putting away
of the filth of the flesh, but the answer of a good conscience towards
God, 1 Pet. iii. 21. [3.] The third witness is the blood; this he shed,
and this was our ransom. This testifies for Jesus Christ, First, In that
it sealed up and finished the sacrifices of the Old Testament, Christ,
our Passover, was sacrificed for us. Secondly, In that it confirmed his
own predictions, and the truth of all his ministry and doctrine, John xviii.
37. Thirdly, In that it showed unparalleled love to God, in that he would
die a sacrifice to his honour and glory, in making atonement for the sins
of the world, John xiv. 30, 31. Fourthly, In that it demonstrated unspeakable
love to us; and none will deceive those whom they entirely love, John xiv.
13-15. Fifthly, In that it demonstrated the disinterestedness of the Lord
Jesus as to any secular interest and advantage. No impostor and deceiver
ever proposes to himself contempt and a violent cruel death, John xviii.
36. Sixthly, In that it lays obligation on his disciple to suffer and die
for him. No deceiver would invite proselytes to his side and interest at
the rate that the Lord Jesus did. You shall be hated of all men for my
sake. They shall put you out of their synagogues; and the time comes that
whosoever kills you will think that he doeth God service, John xvi. 2.
He frequently calls his servants to a conformity with him in sufferings:
Let us go forth therefore unto him without the camp, bearing his reproach,
Heb. xiii. 13. This shows that neither he nor his kingdom is of this world.
Seventhly, The benefits accruing and procured by his blood (well understood)
must immediately demonstrate that he is indeed the Saviour of the world.
And then, Eighthly, These are signified and sealed in the institution of
his own supper: This is my blood of the New Testament (which ratifies the
New Testament), which is shed for many, for the remission of sins, Matt.
xxvi. 28. Such are the witnesses on earth. Such is the various testimony
given to the author of our religion. No wonder if the rejector of all this
evidence he judged as a blasphemer of the Spirit of God, and be left to
perish without remedy in his sins. These three witnesses (being more different
than the three former) are not so properly said to be one as to be for
one, to be for one and the same purpose and cause, or to agree in one,
in one and the same thing among themselves, and in the same testimony with
those who bear record from heaven.
III. The apostle justly concludes, If we receive the witness of men,
the witness of God is greater; for this is the witness of God, that he
hath testified of his Son, v. 9. Here we have, 1. A supposition well founded
upon the premises. Here is the witness of God, the witness whereby God
hath testified of his Son, which surely must intimate some immediate irrefragable
testimony, and that of the Father concerning his Son; he has by himself
proclaimed and avouched him to the world. 2. The authority and acceptableness
of his testimony; and that argued from the less to the greater: If we receive
the witness of men (and such testimony is and must be admitted in all judicatories
and in all nations), the witness of God is greater. It is truth itself,
of highest authority and most unquestionable infallibility. And then there
is, 3. The application of the rule to the present case: For this is the
witness, and here is the witness of God even of the Father, as well as
of the Word and Spirit, which he hath testified of, and wherein he hath
attested, his Son. God, that cannot lie, hath given sufficient assurance
to the world that Jesus Christ is his Son, the Son of his love, and Son
by office, to reconcile and recover the world unto himself; he testified
therefore the truth and divine origin of the Christian religion, and that
it is the sure appointed way and means of bringing us to God.
The Believer's Privilege. A. D. 80.
10 He that believeth on the Son of God hath the witness in himself:
he that believeth not God hath made him a liar; because he believeth not
the record that God gave of his Son. 11 And this is the record, that God
hath given to us eternal life, and this life is in his Son. 12 He that
hath the Son hath life; and he that hath not the Son of God hath not life.
In those words we may observe,
I. The privilege and stability of the real Christian: He that believeth
on the Son of God, hath been prevailed with unfeignedly to cleave to him
for salvation, hath the witness in himself, v. 10. He hath not only the
outward evidence that others have, but he hath in his own heart a testimony
for Jesus Christ. He can allege what Christ and the truth of Christ have
done for his soul and what he has seen and found in him. As, 1. He has
deeply seen his sin, and guilt, and misery, and his abundant need of such
a Saviour. 2. He has seen the excellency, beauty, and office of the Son
of God, and the incomparable suitableness of such a Saviour to all his
spiritual wants and sorrowful circumstances. 3. He sees and admires the
wisdom and love of God in preparing and sending such a Saviour to deliver
him from sin and hell, and to raise him to pardon, peace, and communion
with God. 4. He has found and felt the power of the word and doctrine of
Christ, wounding, humbling, healing, quickening, and comforting his soul.
5. He finds that the revelation of Christ, as it is the greatest discovery
and demonstration of the love of God, so it is the most apt and powerful
means of kindling, fomenting, and inflaming love to the holy blessed God.
6. He is born of God by the truth of Christ, as v. 1. He has a new heart
and nature, a new love, disposition, and delight, and is not the man that
formerly he was. 7. He finds yet such a conflict with himself, with sin,
with the flesh, the world, and invisible wicked powers, as is described
and provided for in the doctrine of Christ. 8. He finds such prospects
and such strength afforded him by the faith of Christ, that he can despise
and overcome the world, and travel on towards a better. 9. He finds what
interest the Mediator has in heaven, by the audiency and prevalency of
those prayers that are sent thither in his name, according to his will,
and through his intercession. 10. He is begotten again to a lively hope,
to a holy confidence in God, in his good-will and love, to a pleasant victory
over terrors of conscience, dread of death and hell, to a comfortable prospect
of life and immortality, being enriched with the earnest of the Spirit
and sealed to the day of redemption. Such assurance has the gospel believer;
he has a witness in himself. Christ is formed in him, and he is growing
up to the fulness and perfection, or perfect image of Christ, in heaven.
II. The aggravation of the unbeliever's sin, the sin of unbelief: He
that believeth not God hath made him a liar. He does, in effect, give God
the lie, because he believeth not the record that God gave of his Son,
v. 10. He must believe that God did not send his Son into the world, when
he has given us such manifold evidence that he did, or that Jesus Christ
was not the Son of God, when all that evidence relates to and terminates
upon him, or that he sent his Son to deceive the world and to lead it into
error and misery, or that he permits men to devise a religion which, in
all the parts of it, is a pure, holy, heavenly, undefiled institution,
and so worthy to be embraced by the reason of mankind, and yet is but a
delusion and a lie, and then lends them his Spirit and power to recommend
and obtrude it upon the world, which is to make God the Father, the author
and abettor, of the lie.
III. The matter, the substance, or contents of all this divine testimony
concerning Jesus Christ: And this is the record, that God hath given to
us eternal life, and this life is in his Son, v. 11. This is the sum of
the gospel. This is the sum and epitome of the whole record given us by
all the aforesaid six witnesses. 1. That God hath given to us eternal life.
He has designed it for us in his eternal purpose. He has prepared all the
means that are necessary to bring us to it. He has made it over to us by
his covenant and promise. And he actually confers a right and title thereto
on all who believe on and actually embrace the Son of God. Then, 2. This
life is in the Son. The Son is life; eternal life in his own essence and
person, John i. 4; 1 John i. 2. He is eternal life to us, the spring of
our spiritual and glorious life, Col. iii. 4. From him life is communicated
to us, both here in heaven. And thereupon it must follow, (1.) He that
hath the Son hath life, v. 12. He that is united to the Son is united to
life. He who hath a title to the Son hath a title to life, to eternal life.
Such honour hath the Father put upon the Son: such honour must we put upon
him too. We must come and kiss the Son, and we shall have life. (2.) He
that hath not the Son of God hath not life, v. 12. He continues under the
condemnation of the law (John iii. 36); he refuses the Son, who is life
itself, who is the procurer of life, and the way to it; he provokes God
to deliver him over to endless death for making him a liar, since he believes
not this record that God hath given concerning his Son.
