Saturday after Epiphany ( Jan. 9, 2027 ), or sometimes Jan. 12

A sin which is not unto death....and life shall be given to him. It is hard to determine what St. John here calls a sin which is not unto death, and a sin which is unto death. The difference cannot be the same as betwixt sins that are called venial and mortal; for he says, that if a man pray for his brother who commits a sin that is not unto death, life shall be given to him: therefore such a one had before lost the life of grace, and been guilty of what is commonly called a mortal sin. And when he speaks of a sin that is unto death, and adds these words, I do not say that any one should ask for that sin, it cannot be supposed that St. John would say this of every mortal sin, but only of some heinous sins which are very seldom remitted, because such sinners very seldom repent. By a sin therefore which is not unto death, interpreters commonly understand a wilful apostacy from the faith, and from the know truth, when a sinner hardened by his own ingratitude becomes deaf to all admonitions, will do nothing for himself, but runs on to final impenitence. Nor yet does St. John say that such a sin is never remitted, or cannot be remitted, but only has these words, I don not say that any one should ask for the remission of that sin; that is, though we must pray for all sinners whatsoever, yet man cannot pray for such sinners with such confidence of obtaining always their petitions, as St. John said before, ver. 14. Whatever exposition we follow on this verse, our faith teaches us from the holy Scriptures, that God desires not the death of any sinner, but that he be converted and live. See Ezechiel xxxiii. 11. Though men's "sins be as the scarlet, they shall be made as white as snow." (Isaias i. 18.) It is the will of God that every one come to the knowledge of truth and be save. See John vi. 40. There is no sin so great but which God is willing to forgive, and has left power in his Church to remit the most enormous sins; so that no sinner need despair of pardon, nor will any sinner perish buy by his own fault. (Witham) --- A sin unto death. Some understand this of final impenitence, or of dying in mortal sin, which is the only sin that never can be remitted; but, it is probable, he may also comprise under this name the sin of apostacy from the faith, and some other such henious sins as are seldom and hardly remitted: and therefore he gives little encouragement to such as pray for these sinners, to expect what they ask. (Challoner)

All iniquity [4] is sin. The sense here is, that sin is always an injury or an injustice done to God; but though every sin implies such an injury and an offence against God, yet there are different degrees in such injuries, which are not always such an injustice as St. John calls the sin unto death. (Witham)

Omnis iniquitas, Greek: pasa adikia, properly injustitia. It is not here Greek: anomia, as Chap. iii. 4.

Sinneth not. See the annotation on chap. iii. 6. &c. (Challoner) --- The generation [5] of God preserveth him, (i.e. the grace of adoption, as long as it remains in the soul; see Chap. iii. 9.) and the wicked one (i.e. the devil) toucheth him not. (Witham)

Sed generatio Dei: Some manuscripts, Greek: genesis; others, Greek: o gennetheis ek tou Theou. qui genitus est ex Deo.

And the whole world is seated in wickedness;[6] i.e. a great part of the world. It may also signify, is under the wicked one; meaning the devil, who is elsewhere called the prince of this world, that is, of all the wicked. (John xii. 31.) (Witham)

In maligno positus est, Greek: en to ponero keitai.

And may be in his true Son.[7] This is the true God, and eternal life. Which words are a clear proof of Christ's divinity, and as such made us of by the ancient Fathers.

In vero Filio ejus, hic est verus Deus, Greek: en to alethino uio autou, outos estin o alethinos Theos, with the Greek article. St. Athanasius, St. Ambrose, St. Hilary, St. Augustine, St. Cyril by this sentence prove Christ truly God. See Petavius, lib. 2. de Trin. chap. ix. num. 8.

Keep yourselves from idols. An admonition to the new converted Christians, lest, conversing with heathens and idolaters, they might fall back into the sin of idolatry, which may be the sin unto death here mentioned by St. John. (Witham)

14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death.

Here we have,

I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, v. 14 . The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.

II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, v. 15 . Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.

III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, v. 16 . Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death ( v. 16 ), and there is a sin not unto death, v. 17 . (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal. iii. 10 . But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, 1 Cor. xi. 30 . There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. xii. 6 . There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may ( in terrorem—for warning to others ) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes,

18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen.

Here we have,

I. A recapitulation of the privileges and advantages of sound Christian believers. 1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, v. 1 ) sinneth not ( v. 18 ), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said ch. iii. 6 , 9 ), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin. 2. They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not ( v. 18 ), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. They are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, v. 19 . Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination ( Deut. xxxii. 9 ); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, v. 20 . The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as John i. 18 ), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, John xvii. 3 . It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: " And we are in him that is true, even (or and) in his Son Jesus Christ, v. 20 . The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life " or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life " ( John i. 1 , and here, ch. i. 2 ), "so that in union with either, much more with both, we are united to the true God and eternal life. " Then we have,

II. The apostle's concluding monition: " Little children " (dear children, as it has been interpreted), " keep yourselves from idols, v. 21 . Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen. "

14. the confidence-- boldness ( 1Jo 4:17 ) in prayer, which results from knowing that we have eternal life ( 1Jo 5:13 ; 1Jo 3:19 , 22 ).

according to his will-- which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. Alford well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.

15. hear-- Greek, "that He heareth us."

we have the petitions that we desired of him-- We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.

16. If any ... see-- on any particular occasion; Greek aorist.

his brother-- a fellow Christian.

sin a sin-- in the act of sinning, and continuing in the sin: present.

not unto death-- provided that it is not unto death.

he shall give-- The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.

for them-- resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."

I do not say that he shall pray for it-- The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death ( 1Sa 15:35 ; 16:1 ; Mr 3:29 ), that it might be forgiven him" [Trench, Greek Synonyms of the New Testament]. Compare De 3:26 . Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case ( Joh 11:22 ). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, 1Jo 2:19 ), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.

17. "Every unrighteousness (even that of believers, compare 1Jo 1:9 ; 3:4 . Every coming short of right) is sin"; (but) not every sin is the sin unto death.

and there is a sin not unto death-- in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition ( 1Jo 5:11-13 ). The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. Alford makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, 1Jo 5:1 , 5), 1Jo 2:19, 22; 4:2 , 3 ; 5:10 . Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with Bengel, not merely the act, but also the state of apostasy accompanying the act, is included--a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on 1Jo 5:16 , on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast Jas 5:14-18 . Compare Mt 12:31 , 32 as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring.

18. ( 1Jo 3:9 .)

We know-- Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This 1Jo 5:18 warns against abusing 1Jo 5:16 , 17 , as warranting carnal security.

whosoever-- Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not."

he that is begotten-- Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state.

keepeth himself-- The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so Alford. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So 1Jo 3:9 , "His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare Joh 17:15 especially with this verse.

that wicked one toucheth him not-- so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.

19. world lieth in wickedness-- rather, "lieth in the wicked one," as the Greek is translated in 1Jo 5:18 ; 1Jo 2:13 , 14 ; compare 1Jo 4:4 ; Joh 17:14 , 15 . The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death," 1Jo 3:14 ; contrast 1Jo 5:20 , "we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ.

20. Summary of our Christian privileges.

is come-- is present, having come. "He is here--all is full of Him--His incarnation, work, and abiding presence, is to us a living fact" [Alford].

given us an understanding-- Christ's, office is to give the inner spiritual understanding to discern the things of God.

that we may know-- Some oldest manuscripts read, "(so) that we know."

him that is true-- God, as opposed to every kind of idol or false god ( 1Jo 5:21 ). Jesus, by virtue of His oneness with God, is also "He that is true" ( Re 3:7 ).

even-- "we are in the true" God, by virtue of being "in His Son Jesus Christ."

This is the true God-- "This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God," Joh 17:3 , primarily attributed to the Father).

and eternal life-- predicated of the Son of God; Alford wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage ( 1Jo 1:2 ) which Alford quotes, proves against him. Compare also 1Jo 5:11 , 13 . Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE," Re 3:7 , as here. This naturally prepares the way for warning against false gods ( 1Jo 5:21 ). Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began ( 1Jo 1:1 , 2 ).

21. Affectionate parting caution.

from idols-- Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry ( Ep 5:5 ; Col 3:5 ).

1. Let us praise the Lord both in voice, and in understanding, and in good works; and, as this Psalm exhorteth, let us sing unto Him a new song. It beginneth: "Sing ye to the Lord a new song. His praise is in the Church of the Saints"

(ver. 1). The old man hath an old song, the new man a new song. The Old Testament is an old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loveth earthly things singeth an old song: let him that desireth to sing a new song, love the things of eternity. Love itself is new and eternal; therefore is it ever new, because it never groweth old....And this song is of peace, this song is of charity. Whoso severeth himself from the union of the saints, singeth not a new song; for he hath followed old strife, not new charity. In new charity what is there? Peace, the bond of an holy society, a spiritual union, a building of living stones. Where is this? Not in one place, but throughout the whole world. This is said in another Psalm, "Sing unto the Lord, all the earth." From this is understood, that he who singeth not with the whole earth, singeth an old song, whatever words proceed out of his mouth....We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth a new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter it all day and all night, my ears are not so much bent to hear the voice of the singer, but I seek the deeds of the doer. For I ask, and say, "What is it that thou singest?" He answereth, "Halleluia." What is "Halleluia"? "Praise ye the Lord." Come, let us praise the Lord together. If thou praisest the Lord, and I praise the Lord, why are we at variance? Charity praiseth the Lord, discord blasphemeth the Lord."...

2. The field of the Lord is the world, not Africa. It is not with the Lord's field, as it is without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold: everywhere fruit is borne to Him, both an hundred fold, and sixty fold, and thirty fold: only do thou choose what thou wilt be, if thou thinkest to belong to the Lord's Cross. "The Church" then "of the saints" is the Catholic Church. The Church of the saints is not the Church of heretics. The Church of the saints is that which God first prefigured before it was seen, and then set forth that it might be seen. The Church of the saints was heretofore in writings, now it is in nations: the Church of the saints was heretofore only read of, now it is both read of and seen. When it was only read of, it was believed; now it is seen, and is spoken against. His praise is in the "children of the kingdom," that is, "the Church of the saints."

3. "Let Israel rejoice in Him who made Him"

(ver. 2). What is, "Israel"? "Seeing God." He who seeth God, rejoiceth in Him by whom he was made. What is it then, brethren? we have said that we belong to the Church of the saints: do we already see God? and how are we Israel, if we see not? There is one kind of sight belonging to this present time; there will be another belonging to the time hereafter: the sight which now is, is by faith; the sight which is to be will be in reality. If we believe, we see; if we love, we see: see what? God. Ask John: "God is love;" let us bless His holy Name, and rejoice in God by rejoicing in love. Whoso hath love, why send we him afar to see God? Let him regard his own conscience, and there he seeth God...."And let the sons of Sion exult in their King." The sons of the Church are Israel. For Sion indeed was one city, which fell: amid its ruins certain saints dwelt after the flesh: but the true Sion, the true Jerusalem (for Sion and Jerusalem are one), is "eternal in the heavens," and is "our mother." She it is that hath given us birth, she is the Church of the saints, she hath nourished us, she, who is in part a pilgrim, in part abiding in the heavens. In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous. Of the former is said, "Glory to God in the highest;" of the latter, "and on earth peace to men of good will." Let those then who, being in this life, groan, and long for their country, run by love, not by bodily feet; let them seek not ships but wings, let them lay hold on the two wings of love. What are the two wings of love? The love of God, and of our neighbour. For now we are pilgrims, we sigh, we groan. There has come to us a letter from our country: we read it to you. "And the sons of Sion shall exult in their King." The Son of God, who made us, was made one of us: and He rules us as our King, because He is our Creator, who made us. But He by whom we were made is the same as He by whom we are ruled, and we are Christians because He is Christ. He is called Christ from Chrism, that is, Anointing....Give to the Priest somewhat to offer. What could man find which he could give as a clean victim? What victim? what clean thing can a sinner offer? O unrighteous, O sinful man, whatever thou offerest is unclean, and somewhat that is clean must be offered for thee....Let then the Priest that is clean offer Himself, and cleanse thee. This is what Christ did. He found in man nothing clean for Him to offer for man: He offered Himself as a clean Victim. Happy Victim, true Victim, spotless Offering. He offered not then what we gave Him; yea rather, He offered what He took of us, and offered it clean. For of us He took flesh, and this He offered. But where took He it? In the womb of the Virgin Mary, that He might offer it clean for us unclean. He is our King, He is our Priest, in Him let us rejoice.

4. "Let them praise His Name in chorus"

(ver. 3). What meaneth "chorus"? Many know what a "chorus" is: nay, as we are speaking in a town, almost all know. A "chorus" is the union of singers. If we sing "in chorus," let us sing in concord. If any one's voice is out of harmony in a chorus of singers, it offendeth the ear, and throweth the chorus into confusion. If the voice of one echoing discordantly troubleth the harmony of them who sing, how doth the discord of heresy throw into confusion the harmony of them who praise. The whole world is now the chorus of Christ. The chorus of Christ soundeth harmoniously from east to west. "Let them sing a psalm unto Him with timbrel and psaltery." Wherefore taketh he to him the "timbrel and psaltery"? That not the voice alone may praise, but the works too. When timbrel and psaltery are taken, the hands harmonize with the voice. So too do thou, whensoever thou singest "Halleluia," deal forth thy bread to the hungry, clothe the naked, take in the stranger: then doth not only thy voice sound, but thy hand soundeth in harmony with it, for thy deeds agree with thy words. Thou hast taken to thee an instrument, and thy fingers agree with thy tongue. Nor must we keep back the mystical meaning of the "timbrel and psaltery." On the timbrel leather is stretched, on the psaltery gut is stretched; on either instrument the flesh is crucified. How well did he "sing a psalm on timbrel and psaltery," who said, "the world is crucified unto me, and I unto the world"? This psaltery or timbrel He wishes thee to take up, who loveth a new song, who teacheth thee, saying to thee, "Whosoever willeth to be My disciple, let him deny himself, and take up his cross, and follow Me." Let him not set down his psaltery, let him not set down his timbrel, let him stretch himself out on the wood, and be dried from the lust of the flesh. The more the strings are stretched, the more sharply do they sound. The Apostle Paul then, in order that his psaltery might sound sharply, what said he? "Stretching forth unto those things which are before," etc. He stretched himself: Christ touched him; and the sweetness of truth sounded.

5. "For the Lord hath dealt kindly among His people"

(ver. 4). What dealing so kindly, as to die for the ungodly? What dealing so kindly, as with righteous Blood to blot out the handwriting against the sinner? What dealing so kindly, as to say, "I regard not what ye were, be ye now what ye were not"? He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the conqueror. "And the meek He shall lift up in salvation." For the proud too are lifted up, but not in salvation: the meek are lifted in salvation, the proud in death: that is, the proud lift up themselves, and God humbleth them: the meek humble themselves, and God lifteth them up.

6. "The saints shall exult in glory"

(ver. 5). I would say somewhat important about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the powers not only of their patrimony, but of their minds too. They scorn the poor, because the people shouteth not that the poor should be given to, but the people do shout that the fighter with wild beasts be given to. When then no shout is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty....Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush: Christ is never conquered; He hath conquered the devil, He hath conquered for thee, and to thee, and in thee; such a conqueror as this thou choosest not to clothe. Wherefore? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.

7. But the saints who "exult in glory," no need is there for us to say how they exult: just hear the verse of the Psalm which followeth: "The saints shall exult in glory, they shall rejoice in their beds:" not in theatres, or amphitheatres, or circuses, or follies, or market places, but "in their chambers." What is, "in their chambers"? In their hearts. Hear the Apostle Paul exulting in his closet: "For this is our glory, the testimony of our conscience." On the other hand, there is reason to fear lest any be pleasing to himself, and so seem to be proud, and boast of his conscience. For every one ought to exult with fear, for that wherein he exulteth is God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there is another passage which goeth against them, which saith, "Who shall boast that he hath a clean heart, and that he is pure from sin?" There is then, so to speak, a limit to glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. "The exultations of God are in their mouths"

(ver. 6). In such wise shall they "rejoice in their closets," as not to attribute to themselves that they are good, but praise Him from whom they have what they are, by whom they are called to attain to what they are not, and from whom they hope for perfection, to whom they give thanks, because He hath begun.

8. "And swords sharpened on both sides in their hands." This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. By "swords sharpened on both sides," we understand the Word of the Lord: it is one sword, but therefore are they called many, because there are many mouths and many tongues of the saints. How is it two edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world. Is not this the sword whereof the Lord said, "I am not come to send peace upon earth, but a sword"? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not: the sword cometh, the Word of God cometh, and severeth the son from the father....Wherefore then is it in their hands, not in their tongues? "And swords," it saith, "sharpened on both sides in their hands." By "in their hands," he meaneth in power. They received then the word of God in power, to speak where they would, to whom they would, neither to fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished it, handled it, smote with it: and all this was in the power of the preachers. For if the Word be not in their hands, why is it written, "The Word of the Lord was put in the hand of the Prophet Haggai"? Surely, brethren, God set not His Word in His fingers. What is meant by, "was put in his hand"? It was put into his power to preach the Word of the Lord. Lastly, we can understand these "hands" in another way also. For they who spake had the word of God in their tongues, they who wrote, in their hands.

9. Now, brethren, ye see the saints armed: observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers; if soldiers, an enemy; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides? "To do vengeance on the nations." See whether vengeance have not been done on the nations. Daily is it done: we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold: for so is it written of her, "repay her double for what she hath done." How is she repaid double? The saints wage war, they draw their "swords twice sharpened;" thence come defeats, slaughters, severances: how is she repaid double? When she had power to persecute the Christians, she slew the flesh indeed, but she crushed not God: now she is repaid double, for the Pagans are extinguished and the idols are broken....And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, "upbraidings among the peoples." What is "upbraidings"? Reproof. Let the "sword twice sharpened" go forth from you, delay not. Say to thy friend, if yet thou hast one left to whom to say it, "What kind of man art thou, who hast abandoned Him by whom thou wast made, and worshippest what He made? Better is the Workman, than that which He worketh." When he beginneth to blush, when he beginneth to feel compunction, thou hast made a wound with thy sword, it hath reached the heart, he is about to die, that he may live.

10. "That they may bind their kings in fetters, and their nobles in bonds of iron"

(ver. 9). The kings of the Gentiles are to be bound in fetters, "and their nobles in fetters," and that "of iron."...For these verses which we are beginning to explain are obscure. For for this purpose God willed to set down some of His verses obscurely, not that anything new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day; they have been, they shall be; the "swords twice sharpened" are not idle in the hands of the saints. How then do we understand their being bound in fetters and chains of iron? Ye know, beloved and learned brethren (learned I call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read), that "God hath chosen the weak things of the world to confound the strong, and the foolish things of the world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought." ...It is said by the Lord, "If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, follow Me, and thou shalt have treasure in heaven." Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, "in fetters and in bonds of iron." How so? they received fetters, to keep them from going to things unlawful, the "fetters of wisdom," the fetters of the Word of God. Wherefore then are they bonds of iron and not bonds of gold? They are iron so long as they fear: let them love, and they shall be golden. Observe, beloved, what I say. Ye have heard just now the Apostle John, "There is no fear in love, but perfect love casteth out fear, because fear hath torment." This is the bond of iron. And yet unless a man begin through fear to worship God, he will not attain to love. "The fear of the Lord is the beginning of wisdom." The beginning then is bonds of iron, the end a collar of gold. For it is said of wisdom, "a collar of gold around thy neck." ...There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man's wife who is more beautiful, or another woman who is richer, he wisheth to put away the one he hath, yet he doeth it not. He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not; he is told by one in whose hands is a "sword twice sharpened," "Thou shalt not do it: it is not lawful for thee: God alloweth thee not to put away thy wife, "save for the cause of fornication." He heareth this, he feareth, and doeth it not....Listen, young men; the bonds are of iron, seek not to set your feet within them; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed? Men do fly hither, desiring to be rid of their wives: here they are more tightly bound: no man looseth these fetters. "What God joined together, let not man put asunder." But these bonds are hard. Who but knows it? This hardness the Apostles grieved at, and said, "If this be the case with a wife, it is not good to marry." If the bonds be of iron, it is not good to set our feet within them. And the Lord said, "All men cannot receive this saying, but let him that can receive it, receive it." "Art thou bound unto a wife? seek not to be freed," for thou art bound with bonds of iron. "Art thou free from a wife, seek not a wife;" bind not thyself with bonds of iron.

11. "To do in them the judgment that is written." This is the judgment which the saints do throughout all nations. Wherefore "written"? Because these things were before written, and now are fulfilled. Behold now they are being done: erst they were read, and were not done. And he hath concluded thus, "this glory have all His saints." Throughout the whole world, throughout entire nations, this the saints do, thus are they glorified, thus do they "exalt God with their mouths," thus do they "rejoice in their beds," thus do they "exult in their glory," thus are they "lifted up in salvation," thus do they "sing a new song," thus in heart and voice and life they say Halleluia. Amen.

Alleluia. Theodoret repeats this word here and in the following psalm. The author of this psalm is unknown. It was sung after the captivity, to thank God for the favours and peace granted to his people, and to foretell the conquests gained under the Machabees, and more fully under the Messias. (Origen) --- The Jews still looked for them in vain. Why do thy not open their eyes, to see all accomplished by the propagation of the gospel? Muis refers the psalm to the beginning of David's reign over Israel, when the people entertained the strongest expectations of victory; and this opinion is very plausible, though we prefer that of the Fathers. (Calmet) --- The prophet undoubtedly invites the faithful to praise God. (Berthier) --- New, and excellent; (Calmet) nova carmina, (Virgil, Eclogues 3.) is explained magna miranda, by Servius. This psalm deserves the title, as it speaks of the new covenant. (St. Chrysostom) --- Saints of Israel, dedicated to God's service, Exodus xxii. 31. (Calmet) --- Though all creatures are bound to praise the Lord, he accepts only praises of those who live in the Church. (Worthington)

In him. Hebrew, "them." The plural is used out of respect, (Rabbins; Calmet) or rather to insinuate the blessed Trinity, as in Genesis i., Job xxxv. 10., and Isaias liv. 5. (Berthier) --- King David, or the Lord, who was the true king of Israel, 1 Kings viii. 7.

Choir. A musical instrument, though it imply also a dance, &c.

Unto. Hebrew, "in Jesus," (St. Jerome) or "he will adorn the neck with salvation," as with a precious robe, Psalm cxxxi. 9, 16. --- The captives shall be restored to glory. (Calmet)

Beds. In eternal rest. (Worthington) --- The prosperity of the Israelites but feebly represents the happiness of the elect. (Calmet)

Hands. He seems to allude to the regulation of Nehemias, (2 Esdras iv. 17.; Haydock) or to the Machabees, who were priests and soldiers. They shall proclaim God's praises, and defend the nation. In the spiritual sense, Catholics employ the two-edged sword of the Old and New Testament against heretics, and exercise the power of Christ in excommunicating the wicked. (St. Jerome) --- Our Saviour enables the saints to judge at the last day, Matthew xix. 28. (Calmet) --- This chiefly regards such as have left all things, like the apostles, and those who embrace a monastic life, Matthew iv. 20., and xix. 27., Acts iv. 34., and 1 Corinthians vi. 3. --- They shall judge whether people have made good or bad use of their possessions. (St. Augustine) (Ven. Bede) --- All the blessed will approve of God's sentence; and their example in overcoming difficulties, will evince the baseness of the wicked, who have yielded to less temptations. (Worthington)

Written. In God's decrees. (Worthington) (Job xxxi. 35., and Daniel vii. 10.) (Calmet) --- This judicial power is part of the glory of the saints. (Worthington) (1 Corinthians vi. 2., and Wisdom iii. 7.) (Haydock) --- All shall judge the wicked who have imitated the disinterestedness of the apostles. (Calmet)

1 Praise ye the Lord . Sing unto the Lord a new song, and his praise in the congregation of saints. 2 Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. 3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. 4 For the Lord taketh pleasure in his people: he will beautify the meek with salvation. 5 Let the saints be joyful in glory: let them sing aloud upon their beds.

We have here,

I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church ( v. 2 ), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb. xii. 22 . The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him ( v. 3 ), singing aloud ( v. 5 ), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early ( Exod. xv. 20 ), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Judg. xxi. 21 . But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the solemn assembly ( v. 1 ), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps. cxix. 62 . When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God.

6 Let the high praises of God be in their mouth, and a twoedged sword in their hand; 7 To execute vengeance upon the heathen, and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord .

The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise ( v. 6 ): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow ( 2 Sam. i. 18 ), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1 , &c.) and punishments upon the people, for all the wrong they had done to God's people, v. 7 . Their kings and nobles were taken prisoners ( v. 8 ) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2 Chron. xx. 23 . Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New-Testament Babylon will but execute the judgment written, Rev. xvii. 16, 17 . But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword ( Heb. iv. 12 ), the sword of the Spirit ( Eph. vi. 17 ), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent ( Rev. vi. 15 ); the strongholds of Satan were cast down ( 2 Chron. x. 4, 5 ); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jude 14, 15 . Vengeance shall then be executed upon the heathen ( Ps. ix. 17 ), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government ( Ps. ii. 3 ), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, 1 Cor. vi. 2 . In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.

1. (Compare Psa 96:1 ).

2. God had signalized His relation as a sovereign, in restoring them to their land.

3. in the dance-- ( Psa 30:11 ). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined.

sing praises-- or, sing and play.

4. taketh pleasure-- literally, "accepts," alluding to acceptance of propitiatory offerings (compare Psa 147:11 ).

beautify, &c.-- adorn the humble with faith, hope, joy, and peace.

5. in glory-- the honorable condition to which they are raised.

upon their beds-- once a place of mourning ( Psa 6:6 ).

6. high praises-- or, "deeds." They shall go forth as religious warriors, as once religious laborers ( Ne 4:17 ).

9. the judgment written-- either in God's decrees, or perhaps as in De 32:41-43 .

this honour-- that is, to be thus employed, will be an honorable service, to be assigned

Ver. 22.After this, &c. This means that Jesus went from Jerusalem, a citizen of which Nicodemus appears to have been, to some other part of the land of Judea, because He would avoid the sects and enmities of the chief men of Jerusalem. So S. Chrysostom and others. As the former saith, "He was accustomed to come into the city at the solemn feasts, that He might publicly make known the doctrine of God: from thence He often retired to the river Jordan."

Baptized, not so much by Himself as by His disciples, as is said in iv. 2. Yet He first Himself baptized there. He baptized by others for several reasons1. To show that His baptism was different from that of John. For the latter was conferred by John alone; but Christ's baptism was conferred by others also, His disciples, Christ in them and by them working Mightily. 2. To show that the authority, power, and continuance of His baptism were to extend through all succeeding ages. So SS. Augustine and Cyril. 3. Because He Himself was occupied in the greater works of teaching, healing the sick, and working miracles. Moreover, when the disciples of Christ baptized, they were not yet apostles. For they were made apostles after John's imprisonment. But those things happened before it, as is evident from

verse 24. These disciples therefore were not yet apostles, nor even priests, for they were afterwards created priests by Christ at His Last Supper.

Wherefore it is an error to say, as S. Chrysostom and Tertullian do (de Bapt. c. 2), that Christ did not baptize, because before His death baptism had not the power of remitting sins, and conferring the Holy Ghost; therefore that the disciples of Christ thus baptized with John's baptism, not Christ's.  S. Chrysostom says, "Both baptisms, viz., that of John and that of the disciples of Christ, were devoid of the Spirit. They both had the same object in view, which was to gain disciples to Christ." That there was no excellence in either the baptism of the one or the other, he argues from the words in the 7th chapter, The Spirit was not yet give, because Jesus was not yet glorified. But I will show that this is not the meaning in the proper place.

Let us add S. Leo (Epist. 4, ad Episc. Sicil., c. 2). "Properly, in the death of the Crucified, and in His resurrection from the dead, the virtue of baptism makes a new creature out of the old, that both the death and the life of Christ should be wrought in them that are born again, as the blessed Apostle Paul says, 'Know ye not that as many of us as are baptized into Christ, have been baptized into his death?'"

But S. Paul's meaning is different, as I have said on the passage, and so, as I think, is S. Leo's. For before His death Christ remitted sins to the paralytic, and also to Mary Magdalene, and filled her with the spirit of charity: and that by His word only, without a sacrament. For this forgiveness derived its justifying power from the merits of Christ both present and to come: and especially from His death, which He had already undertaken to suffer, and had offered Himself to God the Father to he a victim for the salvation of men. Wherefore, as the Eucharist instituted before the death of Christ sanctified the apostles, so also did baptism. Thus at length S. Augustine in this passage (Tract. 15).

In like manner it is not very probable what D. Soto thinks, that the disciples here used as the form in baptism, I baptize thee in the name of Jesus Christ, whereas after His resurrection they said, I baptize thee in the name of the Father and of the Son and of the Holy Ghost. This is improbable, because in so doing Christ would have changed the form of baptism, and in so doing He would have instituted two baptisms. Besides, it is not probable that Christ baptized in His own name when He Himself baptized His apostles.

Moreover, Euthymius says that the belief of the most ancient Fathers was, that Christ Himself baptized the Blessed Virgin and S. Peter. Evodius, S. Peter's successor in the see of Antioch, says in his treatise called Lumen, or The Light, that Christ with His own hands baptized Andrew, John, and James, and that they baptized the rest of the apostles.

Ver. 23.Now John, &c. Ænnon, or Ennon, was a town on the banks of the Jordan, eight miles from Bethshan, which was afterwards, from its occupation by the Scythians, called Seythopolis. Ænnon is derived from the Hebrew ain, or an, a well or fountain, because, as it is said, there was much water there.

Near to Salim. There were two Salims, or Salems; one which was afterwards called Jerusalem, the other near Seythopolis, which was called, in S. Jerome's time, Salumius, as he tells us in his Locis Hebraicis. Salem means in Hebrew, health, peace, perfection. For these penitents received from John, being transmitted to Christ, who baptized not far from John. There was much water there. From this we may gather that John baptized so as not only to lave the head, for which only a moderate quantity of water was needed, but the whole body.

Ver. 24.For John had not yet been sent (Vulg. missus, Greek cast) into prison. This implies, says S. Chrysostom, that John baptized up to the time of his being cast into prison. For until his death he persevered in the office for which God hath sent him, namely, that by baptizing and preaching he might prepare the way for Christ. And when he had done this superabundantly, God allowed him to be cast into prison, that he might give way to Christ, and send all his disciples to Christ as in fact he did.

The Evangelist adds this verse to show that he was supplying the history of all the preceding events, and adding them to the narratives of the other Evangelists, who began from the imprisonment of John.

Now there arose, &c The Greek for now is ούν, therefore. Because indeed John baptized with Jesus, since John preceded, there arose a question, that is, a strife and controversy, from John's disciples. This they raised out of zeal for the honour and authority of their master John, lest he, through the baptism given by Jesus, should be little thought of. For many were flocking to Jesus, John himself sending them, preferring Jesus to himself.

With the Jews, i.e., those following Jesus. The Complutensian Version has the word in the singular, μετά Ιουδαίου, with a Jew. The Syriac has, between a disciple of John and a Jew, a reading which is followed and commented on by S. Chrysostom, Nonnus, Theophylact, and Euthymius. But the Latins, and of the Greeks S. Cyril, read with the Jews, in the plural. It may be that one raised the strife, and that, as usual, many took part in it. About purifying, i.e., about the baptism of John and Jesus, whether of the twain were the better, and had greater purifying and sanctifying efficacy. "For the Jew," says Theophylact, "preferred the baptism of the disciples of Christ, but the disciples of John the baptism of their master," in that he had first baptized many, and even Jesus Himself, as it were a disciple. But the disciples of Jesus replied that He did many miracles, but that John did none. They added that John himself preferred Jesus to himself, and said that He was the Christ. So S. Augustine and others.

Ver. 26.And they came, &c. Who was with thee beyond Jordan: viz., Jesus, who came to thee to be baptized. He now ungratefully makes Himself equal to thee, and usurps thine office of baptizing. You ought therefore to restrain Him; otherwise all will flock from thee to Him, to thy shame as well as ours. Thus Euthymius, "He exercises thine own office against thee, and seizes on thy renown." Wishing further to exasperate John, they added, All men leave thee, and go to Him.

Ver. 27.John answered, &c. He openly repressed the ambition and quarrelsomeness of His disciples. Yea, he declares openly that the right is with Christ. He prefers Him to himself, and gives fresh and ample testimony that He is the Messias. "I cannot without the greatest presumption, pride, and ingratitude take a higher rank, or authority, than God has given me. And I will not do so. What then do you wish? That I should invade the office of Messiah, and take it from Jesus? God forbid. For if I attempted to do so, God would justly deprive me of my own office and dignity. You know that common Syrian proverb of ours, The camel demanding horns lost his ears. Far be it from me therefore that I should prefer myself to Jesus, or arrogate the name and dignity of Messias. For God has given this to Jesus, not to me. God has given me enough, and more than enough, in making me His forerunner. Contented with that I will live and die, and yield gladly all other things to Jesus my Lord." So S. Augustine, Bede, and others.

Ver. 28.Ye yourselves bear me witness, &c. That I said I went before Him, that as His forerunner, minister, and herald, I should precede His advent. "You know that I have always professed that I am not the Christ, but His forerunner. Why then do you urge me to revoke what I have said, and prefer myself to Jesus, and steal away from Him the name of Christ? Truly this would be intolerable pride, inconsistency, and blasphemy. Suffer me then to live contented with my office, and with me prepare His way, and follow and serve Him the Messias, both your and my Lord and God."

Ver. 29.He that hath the bride, &c. "Jesus Christ by His Incarnation hath betrothed unto Himself the Church, which is the whole company of believing people; and God hath given her to Him as a bride to a bridegroom. Jesus therefore is the true husband of the Church, a husband which must be received, and loved, and worshipped in the highest degree by all who believe. What wonder then if all the people leave me and flock to Him? For I am not the bridegroom, but Christ's, the Bridegroom's, friend. Wherefore I greatly rejoice that I should be counted worthy of so great a ministry, that I should be the paranymph of the Bridegroom, and that I should convey the bride, that is, the faithful, to Him, that all may acknowledge, love, and reverence Him as the Messias, and look for all grace and glory from Him, as the Head and Prince of the whole Church."

This is an allusion to paranymphs, who were the most intimate and familiar friends of the bridegroom, insomuch that, all others being excluded, they were admitted to the bridegroom's nuptial chamber.

Observe that John in the first chapter calls himself the servant of Jesus, and declares that he was not worthy to unloose His sandals. But here he calls himself His friend. For this is the condescension of Jesus, our God, that He calls, and adopts His faithful servants to be His friends, yea, and His sons. John here calls himself a friend rather than a servant, because the servants of heroes often envy their felicity, but their friends never, - but rather promote it, and rejoice and exult in it. The meaning is, "I, John, for this reason do not grieve, nor envy Jesus, that all the people flock to Him, because I am His intimate friend, and love Him above all things. It has ever been my great object to draw the people from myself to Him, as a bride to her bridegroom." So S. Chrysostom. Let all true teachers, pastors, and preachers do the same, and not seek to draw, or attract, the faithful to themselves, but to Christ.

He who standeth, &c. "I, John, stand at Christ the Bridegroom's side as His attendant, and in silence hear his voice, as He lovingly converses with His bride. I do not covet the bride for myself, but I rejoice unspeakably that I am counted worthy to hear His voice." John here intimates that he was about to be put to silence; that having fulfilled his office, he must cease from preaching and baptizing, and give place to Christ, that his own course being, as it were, finished, he must hand on the lamp to Him, which happened shortly afterwards, when Herod cast him into prison.

This my joy, &c. "I began to rejoice when I knew by the revelation of God that the advent of Christ was at hand. I rejoiced still more when I saw and heard Him present. But when I perceived all the people flocking to Him, then my joy was fulfilled and perfected. For by His grace alone I have preached and baptized, and passed my whole life."

Ver. 30.He must increase, viz., by the flocking of the people to Him, by the abundance and glory of His miracles, in adoration and worship, that the whole world may love and worship Him as Christ. So S. Cyril, to whom listen. "So long as the profundity of the æther is obscured by the shades of night, every one speaks with the greatest admiration of the morning star, as it shines with the full glory of its golden splendour. But when the sun is seen to hasten to his rising, and when his light somewhat illumines this our earth, the day star yields gradually to the greater luminary, and the words of John might not improperly he applied, He must increase, but I must decrease." Likewise S. Chrysostom says "Christ increases in that He by degrees manifests Himself by signs and miracles: not because He makes increase in virtue, - God forbid; for this would be the madness of Nestorius."

But I must decrease: not in virtue, wisdom, or merit. For in these John constantly increased until he received the crown of martyrdom, but as regarded the honour which he received in the people flocking to him. "I have fulfilled my office, now I will cease," as S. Chrysostom says of him. As a symbol of this, John was born shortly after the summer solstice, when the days begin to decrease; but Christ was born shortly after the winter solstice, when the days being at the shortest, begin to increase, as S. Chrysostom remarks, (Hom. de Nativ.), and others.

He who is from above, &c. He gives the reason why Jesus must increase; because He was from above, from heaven, out of the bosom of the Father, as the Only Begotten Son of God. Wherefore He is above all, not only me, John, but far above all angels and creatures whatsoever, forasmuch as He is the Creator and the Lord of all, and so by all to be worshipped and adored.

After these things came Jesus and his disciples into the land of Judea; 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 to John, and said to him, Rabbi, he that was with you beyond Jordan, to whom you bare witness, behold, the same baptizes, and all men come to him.

Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the feasts, not from ostentation or love of honor, but to teach the people His doctrines, and show miracles of mercy. After the festival He visited the crowds who were collected at the Jordan. After these things came Jesus and His disciples into the land of Judea; and there he tarried with them, and baptized.

After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.

By Judea are meant those who confess, whom Christ visits; for wherever there is confession of sins, or the praise of God, thither comes Christ and His disciples, i. e. His doctrine and enlightenment; and there He is known by His cleansing men from sin: And there He tarried with them, and baptized.

As the Evangelist says afterwards, that Jesus baptized not but His disciples, it is evident that he means the same here, i.e. that the disciples only baptized.

Our Lord did not baptize with the baptism wherewith He had been baptized; for He was baptized by a servant, as a lesson of humility to us, and in order to bring us to the Lord’s baptism, i.e. His own; for Jesus baptized, as the Lord, the Son of God.

John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew for water; so that the Evangelist gives, as it were, the derivation of the name, when he adds, For there was much water there. Salim is a town on the Jordan, where Melchisedec once reigned.

It matters not whether it is called Salem, or Salim; since the Jews very rarely use vowels in the middle of words; and the same words are pronounced with different vowels and accents, by different readers, and in different places.

And they came, and were baptized.

The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John’s baptism convey before Christ’s. As John preached repentance, announced Christ’s baptism, and drew all men to the knowledge of the truth now made manifest to the world: so the ministers of the Church first instruct those who come to the faith, then reprove their sins; and lastly, drawing them to the knowledge and love of the truth, offer them remission by Christ’s baptism.

Notwithstanding the disciples of Jesus baptized, John did not leave off till his imprisonment; as the Evangelist’s language intimates, For John was not yet cast into prison.

He evidently here is relating what Christ did before John’s imprisonment; a part which has been passed over by the rest, who commence after John’s imprisonment.

But why did John baptize?

Because it was necessary that our Lord should be baptized. And why was it necessary that our Lord should be baptized? That no one might ever think himself at liberty to despise baptism.

But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ’s own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord’s baptism. Indeed, the reason, I think, why John’s death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ’s disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John’s; And there arose a question from some of John’s disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John’s disciples, whereas he might have said, The Jews put forth a question.

The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John’s disciples did not understand so much, and defended John’s baptism. At last they come to John, to solve the question: And they came unto John, and said to him, Rabbi, He that was with you beyond Jordan, behold, the Same baptizes.

Meaning, He, Whom you baptized, baptizes. They did not say expressly, Whom you baptized, for they did not wish to be reminded of the voice from heaven, but, He Who was with you, i.e. Who was in the situation of a disciple, who was nothing more than any of us, He now separates Himself from you, and baptizes. They add, To Whom you bare witness; as if to say, Whom you showed to the world, Whom you made renowned, He now dares to do as you do. Behold, the Same baptizes. And in addition to this, they urge the probability that John’s doctrines would fall into discredit. All men come to Him.

Meaning, Passing by you, all men run to the baptism of Him Whom you baptized.

John answered and said, A man can receive nothing, except it be given him from heaven.28. You yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.29. He that has the bride is the bridegroom; but the friend of the bridegroom, which stands and hears him, rejoices greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.30. He must increase, but I must decrease.

John, on this question being raised, does not rebuke his disciples, for fear they might separate, and turn to some other school, but replies gently, John answered and said, A man can receive nothing, except it be given him from heaven; as if he said, No wonder that Christ does such excellent works, and that all men come to Him; when He Who does it all is God. Human efforts are easily seen through, are feeble, and short-lived. These are not such: they are not therefore of human, but of divine originating. He seems however to speak somewhat humbly of Christ, which will not surprise us, when we consider that it was not fitting to tell the whole truth, to minds prepossessed with such a passion as envy. He only tries for the present to alarm them, by showing that they are attempting impossible things, and fighting against God.

Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to spear: against the truth.

And see; the very argument by which they thought to have overthrown Christ, To whom you bare witness, he turns against them; You yourselves bear me witness, that I said, I am not the Christ; as if he said, If you think my witness true, you must acknowledge Him more worthy of honor shall myself. He adds, But that I was sent before Him; that is to say, I am a servant, and perform the commission of the Father which sent me; my witness is not from favor or partiality; I say that which was given me to say.

Who are you then, since you are not the Christ, and who is He to Whom you bear witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that has the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continues not a virgin in mind. This Bride has Christ joined to Himself in marriage, and redeemed with the price of His own Blood.

Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the consummation, eternal life; which those who are worthy shall receive. Christ alone is the Bridegroom: all other teachers are but the friends of the Bridegroom, as was the forerunner. The Lord is the giver of good; the rest are the despisers of His gifts.

His Bride therefore our Lord committed to His friend, i.e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which stands and hears Him, rejoices greatly because of the Bridegroom’s voice.

As if He said, She is not My spouse. But do you therefore not rejoice in the marriage? Yes, I rejoice, he said, because I am the friend of the Bridegroom.

But how does he who said above, Whose shoe’s latchet I am not worthy to unloose, call himself a friend? As an expression not of equality, but of excess of joy: (for the friend of the Bridegroom is always more rejoiced than the servant,) and also, as a condescension to the weakness of his disciples, who thought that he was pained at Christ’s ascendancy. For he hereby assures them, that so far from being pained, he was right glad that the Bride recognized her Spouse.

But wherefore does he stand? Because he fails not, by reason of his humility. A sure ground this to stand upon, Whose shoe’s latchet I am not worthy to unloose. Again; He stands, and hears Him. So then if he fails, he hears Him not. Therefore the friend of the Bridegroom ought to stand and hear, i.e. to abide in the grace which he has received, and to hear the voice in which he rejoices. I rejoice not, he said, because of my own voice, but because of the Bridegroom’s voice. I rejoice; I in hearing, He in speaking; I am the ear, He the Word. For he who guards the bride or wife of his friend, takes care that she love none else; if he wish to be loved himself in the stead of his friend, and to enjoy her who was entrusted to him, how detestable does he appear to the whole world? Yet many are the adulterers I see, who would fain possess themselves of the spouse who was bought at so great a price, and who aim by their words at being loved themselves instead of the Bridegroom.

Or thus; The expression, which stands, is not without meaning, but indicates that his part is now over, and that for the future he must stand and listen. This is a transition from the parable to the real subject. For having introduced the figure of a bride and bridegroom, he shows how the marriage is consummated; viz. by word and doctrine. Faith cometh by hearing, and hearing by the word of God. And since the things he had hoped for had come to pass, he adds, This my Joy therefore is fulfilled; i.e. The work which I had to do is finished, and nothing more is left, that I can do.

For which cause I rejoice now, that all men follow Him. For had the bride, i.e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved.

Or thus; This my joy is fulfilled, i.e. my joy at hearing the Bridegroom’s voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, has sorrow; but he who would rejoice in the Lord, shall ever rejoice, because God is everlasting.

He rejoices at hearing the Bridegroom’s voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God gives him. Whoever in his good works seeks not his own glory, or praise, or earthly gain, but has his affections set on heavenly things; this man is the friend of the Bridegroom.

He next dismisses the motions of envy, not only as regards the present, but also the future, saying, He must increase, but I must decrease: as if he said, My office has ceased, and is ended; but His advances.

What means this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months’ difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man’s nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man’s confession: a man’s confession, a man’s humility, is God’s pity, God’s exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God’s glory then increase in us, and our own decrease, that ours also may increase in God. But it is because you understand God more and more, that He seems to increase in you: for in His own nature He increases not, but is ever perfect: even as to a man cured of blindness, who begins to see a little, and daily sees more, the light seems to increase, whereas it is in reality always at the fall, whether he sees it or not. In like manner the inner man makes advancement in God, and it seems as if God were increasing in Him; but it is He Himself that decreases, falling from the height of His own glory, and rising in the glory of God.

Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.

And baptized. Not Christ himself, but his disciples. See chap. iv. 2. (Witham)

Salem. A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)

He of whom you complain is the bridegroom, and I am the friend of the bridegroom, sent before to prepare his bride; that is, to collect for him a Church from all nations. (Alcuin.) --- The servants of the bridegroom do not rejoice in the same manner as his friends: I am his friend, and I rejoice with very great joy, because of the bridegroom's voice. He must increase, and I must decrease; by which words the great precursor demonstrates to the world, that not the least envy with regard to his divine Master rankles in his heart; by on the contrary, that he should be happy to see all his followers desert him, to run to Jesus Christ. (St. John Chrysostom)

He (Christ) must increase, not in virtue and perfection, with which he is replenished, but in the opinion of the world, when they begin to know him, and believe in him: and in like manner, I must be diminished, when they know how much he is above me. (Witham)

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 ( v. 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. xix. 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, Josh. iii. 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 Cant. vii. 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, ch. ii. 24 . John began to baptize in the land of Judea ( Matt. iii. 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, ch. iv. 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, v. 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 ( v. 24 ) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Matt. vi. 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, ch. ix. 4 .

III. A contest between John's disciples and the Jews about purifying, v. 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 ( v. 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, v. 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, ch. v. 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, Phil. i. 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, v. 27 , &c. 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, v. 27-30 . The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1 Cor. iii. 5 .

(1.) John acquiesces in the divine disposal, and satisfies himself with that ( v. 27 ): A man can receive nothing except it be given him from heaven, whence every good gift comes ( James i. 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. v. 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 ( v. 34 ), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Matt. xx. 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 ( v. 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 ( v. 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 ( v. 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. xlv . The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them ( 2 Cor. xiii. 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 ( Cant. iii. 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 ( v. 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 ( v. 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 xxxiii. 6 . Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.

(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,

[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2 Cor. iii. 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 ( v. 32 ): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, " Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify ( 2 Cor. xii. 4 ), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Acts xviii. 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 re ceiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of 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 ( v. 26 ); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom. ix. 2 . [2.] He takes occasion to commend the faith of the chosen remnant ( v. 33 ): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev. xxii. 20 . Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev. xii. 17 . By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luke i. 70, &c. Acts xiii. 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 ( v. 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 ( ch. iii. 2 ), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1 Cor. ii. 10, 11 . The Old-Testament prophets had the Spirit, and in different degrees, 2 Kings ii. 9, 10 . But, whereas God gave them the Spirit by measure ( 1 Cor. xii. 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 ( v. 35 ): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Prov. viii. 30 . The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.

[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Matt. xxviii. 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, v. 36 . We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mark xvi. 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.

22-24. land of Judea-- the rural parts of that province, the foregoing conversation being held in the capital.

baptized-- in the sense explained in Joh 4:2 .

25-26. between some of-- rather, "on the part of."

and the Jews-- rather (according to the best manuscripts), "and a Jew,"

about purifying-- that is, baptizing, the symbolical meaning of washing with water being put (as in Joh 2:6 ) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.

27-30. A man, &c.-- "I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."

A man can receive, &c.-- assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law ( He 5:4 ).