John replied, "A man can receive only what is given him from heaven. Sermons
I. THE DISCIPLES' COMPLAINT. It is the embodiment of a blind and angry zeal. And. as such: 1. It is ever disparaging in its language. "He that was with thee beyond Jordan." They address their own master as "Rabbi," but speak of Jesus as "he that was," etc., as if he had no name; and, if he had, it was not worth mentioning compared with their master's. The memory of angry zeal is very shaft, and its respect for supposed opponents or rivals is shorter still. 2. It is ever contradictory in its language. "To whom thou hast borne witness." This part of their complaint contradicts the whole; for, had they reflected a little, they would find that the present actions of Jesus were in perfect harmony with John's past testimony. Blind zeal is ever contradictory, contradicting truth, God, the ministry, and even itself. 3. It is ever inaccurate in its language. "Behold, the same baptizeth." This was virtually true, but literally false. It was a hearsay mistake of the Pharisees, which the evangelist had to correct. Neither cruel opposition nor angry zeal is over-careful about the niceties of truth and accuracy of statement. To hear a thing is quite enough for its purpose. 4. It is ever exaggerating in its language. "And all men come to him." Would this were true! He invited all, and they ought to come. Doubtless Jesus was more popular now than John. The popular flow was towards him; but that all men came to him was an exaggeration, as proved by the evangelist's statement, "And no man receiveth his testimony." Jealous zeal is ever exaggerating. It sees a crowd in a few, and sometimes only a few in a large crowd. There is a vast difference between its reports and those of calm and unbiased truth. 5. It is ever calculated to do much harm. It was calculated, in this instance, to prejudice John against Jesus, and create in his breast a spirit of jealousy and rivalry, especially if we consider the plausibility of the complaint. (1) It is expressed in a plausible language add manner. He to whom thou barest witness has set up in opposition against thee. Behold, he baptizeth in the very place where thou used to baptize; and this, after all, is his treatment to thee for thy favour and friendship. (2) It is made by warm friends. His old disciples, in an enthusiastic and kind spirit and from good motives. And this will go very far to influence most teachers. (3) It is made in a very critical period. John's position was altogether unique and mysterious. His popularity was now on the wane, and he was but a man. And such a complaint made at such a period was calculated strongly to tempt him to doubt and melancholy, if not to a spirit of rivalry and jealousy. And what an incalculable harm would this be! It would be a source of joy to infidelity and atheism through ages, and most damaging to the gospel, if its first great herald gave way in the hour of temptation, proved unworthy of his mission, and unfaithful to his trust. II. JOHN'S TRIUMPHANT DEFENCE. He stood firm as a rock and majestically calm in the sudden and sweeping storm. His character as the forerunner of the Messiah never shone more brightly titan on this occasion, and, being his last public testimony to Jesus, it reaches a glorious climax and a grand peroration. His defence reveals: 1. The spirituality of his private conceptions. (1) He looks at heaven as the source of spiritual gifts. "A man can receive nothing," etc. This is the starting point of his noble defence. Before the breath of jealousy, the suggestions of rivalry, and the storms of strife, he goes up at once into his native air, the birthplace of his mission, the nursery of good and holy thoughts, and the source of spiritual power and influence. (2) He looks at heaven as the only source of spiritual gifts. "A man can receive nothing," etc. You may get the same kind of article in different warehouses; but spiritual power is the gift of God, and of him alone. Divine commissions are issued only from the Divine throne, and spiritual endowments come only from on high; so that neither John nor Jesus could exercise any spiritual power but what he had received. (3) From this standpoint all is harmonious. There is no room for pride or dejection, and the jealous complaint of the disciples is entirely swept away. John and Jesus were exactly what Heaven made them - John the herald and Jesus the coming Messiah. All things which proceed from heaven are harmonious; and if we want to see them in their harmony and beauty we must view them from above. If we wish to rise above the mists and storms of party jealousy and rivalry, we must ascend into the home of love, peace, and order, and look at things in the light of heaven. From this altitude there can be no rivalry between John and Jesus. All Divine agencies are harmonious. There can be no jealousy between the morning star and the blazing sun. Had John remained down, and viewed things from his disciples' standpoint, he would see and feel as they did. But, like an eagle, he flew up to the vicinity of the sun, the central light of the kingdom of heaven, and all was harmony. 2. The consistency of his public testimony with regard to the Messiah and himself. (1) As to what he was not. "I am not the Christ." Such were the character, the popularity, and the circumstances of John that he was naturally suspected of being the Messiah. Consequently, much of his testimony was negative, and with all his might he iterated and reiterated, "I am not the Christ," etc. (2) As to what he was. His forerunner. "I am sent before him." Twice he directly pointed him out, but as a rule he spoke of him in general, but characteristic, terms, that they might know him rather by his character and deeds. (3) As to the evidence of his consistency. Such was the consistency of his testimony to the Messiah that he could most confidently appeal to his disciples, and even to the complaining ones, "Ye yourselves bear me witness," etc. "Even in your jealous complaint you bear me witness." The invariable uniformity of his testimony to Christ made him now strong in the hour of trial. One wrong step or wrong expression may lead to another. All the links make up the chain. One weak link affects the whole. It is a great source of strength to the preacher if he can summon his audience to bear witness to the consistency of his ministry. One part of life affects the other. John in the wilderness was a great help to John at AEnon. If we wish our public testimony to be consistent, let our private conceptions be spiritual and heavenly. 3. The reasons of his continued attachment. (1) The relationship of Christ to believers. He is the Bridegroom; they are the bride. As such, the bride is his; "For he that hath the bride is the Bridegroom," and no one else. His claims are absolute, sacred, and indisputable. The bride is his. (2) His own relationship to Christ. His friend. "The friend of the Bridegroom." As such, his duty was to set forth his excellences so as to win the heart of the bride. The Bridegroom was partly a stranger. He required a friend to introduce him. Such he found in John. He realized his position and duties. By his own superiority, and the plausible, but evil, suggestions of his disciples, he was tempted to take the place of the Bridegroom and win the bride's affections for himself; but he felt that in this he would not be a friend, but the meanest foe. He realized his relationship to Christ, and performed its obligations with increasing firmness and happiness. He had no higher ambition than to be the Bridegroom's friend. 4. The sources of his joy. "Rejoiceth greatly," and why? (1) At a fuller recognition of Jesus. Before there was expectation, and therefore anxiety and doubt; but these are gone. He hears his voice - the first notes of his public ministry. He recognized him before by appearance, and pointed to him as the "Lamb of God;" but now recognizes him by his voice, and his voice filled the land with Divine music and his soul with ecstatic joy. (2) At Jesus success. His success in winning the affections of the bride. The joy of having won the bride is the Bridegroom's, but his friend, standing by and hearing, shares it. The voice of the Bridegroom with the bride is joyous - the joy of mutual satisfaction and delight. There is no joy to be compared with that of triumphant and ardent love. Christian joy is common and contagious. The success of the Master produces joy in all the disciples. At the marriage of the Lamb all the good wish him joy, and are joyous with him, especially his friends and forerunners. Jesus is introduced to the soul; but a long time of anxiety often elapses between the introduction and success. When the success comes, what a joy! (3) At the fulfilment of his own mission. When he heard the voice of the Bridegroom he heard the first victorious notes of his own mission; for his mission was to bring the Bridegroom and the bride together, and prepare for the Lord a ready people. He rejoiced that the great One he had heralded had come. He was often anxious and hesitating, but now joyous. If we herald Christ's coming faithfully, there will be no disappointment on his part; and, when come, every expectation will be more than filled and every want more than satisfied. John was joyous because his mission was fulfilled. The match was made between the King's Son and the captive daughter of Zion - between heaven and earth, between Jesus and believing souls; and it was a very happy one on both sides. The Bridegroom said of the bride, "As the lily among thorns, so is my love among the daughters," and the bride said. of him, "Thou art the Rose of Sharon, and the Lily," etc; and the bridegroom's friend, standing by, heareth, and rejoiceth greatly. What was intended to fill him with jealousy filled him with joy, and, being filled with holy joy, he had no room for anything else. 5. His thorough self-renunciation. "He must increase," etc. (1) The necessity of this is recognized. John saw the "must" of the case. It was becoming and necessary - the natural course of things. He must increase personally, officially, representatively, and dispensationally. He must increase in his influence in the hearts of humanity, in the institutions of the world, and in the songs of the redeemed. And John must decrease officially. He had introduced the Bridegroom to the bride and, the bride to the Bridegroom, and his work was at an end. (2) The necessity of this is willingly recognized. "He must," etc. It is one thing to see the necessity of an event, it is another to submit to it willingly. John not only saw the necessity and recognized the law of increase as the lot of Jesus and of decrease as his, but accepted its flat even with joy and delight. It is not only the logic of his head, but the language of his heart. "I am willing; I am glad. Let him ascend and shine; I joyously disappear that he may be manifested." A noble self-sacrifice of the friend, and a befitting introduction to the even nobler one of the Bridegroom. LESSONS. 1. Every true minister is a forerunner of Christ, preparing souls to receive him. When Christ enters the soul by faith, the office of the forerunner is, to a great extent, at an end. 2. Ministers should not go between Jesus and believers. The friend of the Bridegroom should not attempt to take his place in the esteem and affections of the bride. This is the essence of the great apostasy. The friend should act as a friend all through, and nothing more. 3. There should be no jealousy or rivalry between, the disciple and the Master, nor between any of the disciples themselves. Their interests are identical, and their duty is to elevate Christ and bring humanity into living fellowship with him. 4. Ministers should avoid the temptations of declining years, waning popularity, and jealousy of a popular contemporary. All this should be kept down by a spirit absorbed in the sacred mission. Many can act on the stage with better grace than they can leave it. The last notes are often out of harmony with the tune of life. Let the end be a sunset like that of John, beautiful and glowing - a convincing proof of an earnest and a sincere life. - B.T.
After these things came Jesus and His disciples unto the land of Judaea (see also on ver. 30 for the whole paragraph). I. A HUMBLING EXAMPLE OF THE PETTY JEALOUSIES AND PARTY SPIRIT WHICH MAY EXIST AMONG PROFESSORS OF RELIGION (ver. 26).1. This spirit is but too common in the churches. Men care more for the increase of their party than for the increase of Christianity, and cannot rejoice when it spreads outside of their own denomination or congregation. 2. True Christians must watch and pray against this spirit. It is contagious, injurious, and brings contempt on religion. Whereever good is done we should acknowledge it and be thankful (Philippians 1:18). II. A SPLENDID PATTERN OF TRUE AND GODLY HUMILITY. 1. John's conduct is contrasted with that of his disciples. (1) (2) (3) (4) 2. This frame of mind is the highest degree of grace to which a man can attain. (1) (2) (3) III. AN INSTRUCTIVE DECLARATION OF CHRIST'S HONOUR AND DIGNITY. 1. For the last time John testifies to Christ's dignity. Christ is — (1) (2) (3) (4) (5) (6) 2. Let us hold. the same views. (1) (2) IV. A BROAD ASSERTION OF THE NEARNESS OF THE SALVATION OF TRUE CHRISTIANS. 1. Salvation is not a future and distant privilege. The believer "hath" everlasting life. 2. Unbelief is a tremendous peril. (Bp. Ryle.) II. HOW SMALL OFTENTIMES WERE AND ARE THE SUBJECTS OF QUESTIONING BETWEEN FOLLOWERS OF JESUS. On this occasion it was an unknown something about purifying which neither the Baptist nor the evangelist thought it worth while to name. Is it not humiliating that ecclesiastical history is largely a story of strife on the merest "mint and anise" as compared with those fundamentals wherein all true disciples are practically at one. A politician once sought to allay alarm about the invasion of India by sending a large map showing the vast distances and obstacles that would have to be overcome. So if men would only scan the height and depth and length and breadth of the work given to all who love the Lord they could never wrangle over petty things. III. HOW LITTLE JOHN'S DISCIPLES KNEW HIM OR HAD BEEN INFLUENCED BY HIS MINISTRY. Had they known him could they have imagined rivalry between him and Christ? Had they received his testimony about Christ, they must have known that appeal from what Christ elected to do was impossible. It must have saddened John to have to repeat his testimony again. Let the preacher and teacher be humbly patient in recognizing the transciency of the impression left by the most momentous truths and the necessity of their frequent repetition. IV. TRIVIAL AND UNWORTHY AS WAS THE OCCASION OF THIS QUESTIONING WE MUST REJOICE THAT IT CAME TO PASS. From this low level the Forerunner re-argues the whole position, and speaks out with a new volume and momentum all that lay in his mind and heart. Trivial circumstances may give rise to the most important disclosures. (A. B. Grosart, D. D.) I. In the WILDERNESS OF JUDAEA, where he preached and also baptized (Matthew 3:1; Mark 1:1-5; Luke 3:3). II. IN PERAEA, east of Jordan at BETHANY (John 1:28). III. At AENON near to Salim. In these places he proclaimed Christ. 1. In the first by preannouncing Him as the great Baptizer and Judge of all (Matthew 3:11, 12). 2. In the second, by pointing Him out as the Lamb of God (John 1:19-28; John 3:26). 3. In the third by declaring Him to be the Bridegroom of the Church and by delivering the illustrious testimony here recorded. (Bp. Wordsworth.) (C. Geikie, D. D.) 1. The Lord and His messenger are the cause of this dispute. 2. The minds of the disputants were carnal. 3. Times of reformation specially breed such disputes. The gospel is then a new truth. Prejudices are excited and inflamed. 4. We must not be scandalized when such things occur. II. SHOWS THE INJURY WHICH ARISES FROM MISTAKEN VIEWS OF THE OBJECT INTENDED TO BE SERVED BY OUTWARD ORDINANCES. 1. The question seems to have been the comparative efficacy of John's baptism, the various Jewish washings, and probably Christ's. 2. Ecclesiastical rites may be substituted for Christ and His gospel. 3. Salvation may come without ritualism of any kind. III. TEACHES THE BANEFUL INFLUENCE OF THE SPIRIT OF SELF AND PARTY, SO COMMON IN THE HISTORY OF THE CHURCH. 1. Certain Jews, grieved at the progress of the gospel, approach certain disciples of John and artfully endeavour to excite their minds to jealousy against Christ. 2. These come to John and try to inflame his envy by representing the universal popularity of Christ. (A. Beith, D. D.) (T. Watson.) (Biblical Treasury.) (Bowden.) (W. Bridge.) 1. John wished his disciples to entertain truthful views of his position. It was of God that he had been qualified for his work, and had been successful in it. God therefore could only say when it was done and give him his discharge. He was content to patiently await the issue. 2. From this it follows that envy of others reflects upon God. Those who rate against Moses rebelled against God. Backbiting, calumny, a secret or open opposition to those whom God has made superior to us, comes under this category (cf. the cases of Miriam and of Aaron and of Korah). 3. To be dead to such a passion on John's principle, how precious! This grace distinguished Jonathan and Paul. II. JOHN'S DECLARATION THAT HIS PAST DOCTRINE WAS CONSISTENT WITH HIS PRESENT STATEMENT (ver. 28). 1. We may reasonably conclude that John was disappointed in his disciples. That all his teaching had been lost upon them was a humbling trial. If he had ever been tempted to exult over results this must have been a severe correction. Yet he must have felt unspeakable comfort that he could boldly appeal to their consciences for the character of his testimony. 2. Two things were ever prominent.(1) That he was not the Christ. Good cause for this in the notions and expectations of his followers. He clearly saw the rock towards which they were drifting.(2) That he was the messenger of Christ — fore-announcing one more glorious than himself. That done, and Christ having arrived, his office ceased. 3. Truths so obvious must have silenced his too zealous followers. They could not now but remember what he had said. Let us learn that not hearing only, but profitable hearing is our duty. III. CHRIST'S RELATION TO THE CHURCH RELATIVELY TO JOHN'S (ver. 29). 1. Christ's relation to the Church is that of bridegroom. John here alludes to a common Old Testament emblem. The Jews understood the marriage of the first pair as typical, and so that of Abraham with Sarah, and Isaac with Rebecca. The marriage relation was that which God sustained to His people (Ezekiel 16.; Psalm 45.; and Song of Solomon). 2. John ascribes to Christ the glory due to Him, and it is of vital interest that we should receive his testimony. Christ qualified Himself for entering into this alliance with us by sharing our nature while retaining His own. He entered upon it by special contract with the Father. He fulfilled every legal obligation, and "loved the Church, and gave Himself for it." He participates with His people and provides for them, and whatever a faithful, tender husband might do, He has engaged to do and actually does. 3. John's relation was that of the Bridegroom's friend. The bridegroom, on all nuptial occasions, had his "friend," whose office was to conduct the bride to the bridegroom. Thus, Moses was God's "friend," when he brought Israel into the wilderness. Similarly John was, and all ministers are Christ's "friends" to bring the Church to him. IV. THE NECESSARY ISSUE OF JOHN'S MINISTRY AND CHRIST'S (ver 30). The course of Christ was that of the sun in the firmament. John's that of a lamp to shine on a dark path until the orb of day appeared. In the consummation of this ministry John rejoiced. (W. Bridge.) (G. J. Brown, M. A.) 1. He delivered the whole law against sin; even in the case of Herod (Mark 6:18-20) and of the Pharisees (Luke 3:7). He showed how the law extended to the words and thoughts of men (Matthew 3:8, 9). He counselled circumspection in the walks of ordinary life, with a view to the final account. Thus he aroused the consciences of the people. 2. He made a demand for immediate repentance, and its fruits in a new life (Matthew 3:2). 3. He heralded Jesus as the Messiah predicted of old (Matthew 3:3). In this way he connected Moses with Christ. For himself he took pains to withdraw and resist every claim (John 1:20). Thus he gave a forward look to all his denunciations of sin in view of the true baptism cleansing from it. 4. He announced the special office of Jesus as the Redeemer of men. Thus he prepared the way for a gospel which based all its invitations of peace on the doctrine of sacrifice. II. WHAT DID JESUS TEACH WHEN IT CAME TO HIS TURN? 1. Christ testified to the entire accuracy of John's doctrine. He accepted the ministry of His forerunner without one question. 2. He proclaimed the full necessity of an atonement, Not even John exceeded Christ in denouncing sin and requiring renewal of heart. 3. He declared that the necessary sacrifice was now to be accomplished by Himself (ver. 16). 4. He thus raised no new issues between man and God; but rather narrowed all the old into one: He made it clear that faith was the instrument of salvation (Chronicles 6:28, 29). He offered the freest gospel, but He left no chance of mistake to those who might suppose a simple issue was a weak one (ver. 18; Mark 16:16). III. THE ORDER BETWEEN THE TEACHING OF JOHN AND JESUS. John's came earliest in fact and logical necessity. 1. The historic position of the two men is enough to show all that is here claimed. Our Lord's life was part of His teachings, and each step depended on whatever steps went before. John's work was a necessary and solemn prerequisite to the work of Jesus. 2. Their methods of procedure were similar, John presented the law first, then the gospel; but his of was was plainly to press the law into prominence. Jesus presented the law first, then the gospel: but His office was to bring the gospel into prominence. In both cases the law came earliest. 3. The conclusion, therefore, is inevitable. Law work precedes gospel work in all God's dealing with souls. IV. PRACTICAL INFERENCES. 1. We see why religious instruction sometimes proves inefficacious; Jesus is preached without John. The Lord does not seem in the still, small voice, because men miss the preparation of wind, earthquake, and fire. 2. Why inquirers are so slow in finding peace. There has been nothing to awake conscience. 3. Why there is so much of unrest and misgiving among Christ's people. They have no intelligent sense of Christ's loyal work in bearing the curse of the law for them. 4. Why backsliding is so frequent as the sin of converts. Somebody has been daubing them with untempered mortar. 5. We see how the new life begins and continues according to the revealed plan (Romans 5:1, 2; Romans 8:1, 3). (C. S. Robinson, D. D.) 2315 Christ, as Lamb September 14 Evening February 28 Morning March 31 Evening January 26 Evening April 8 Evening April 29 Evening November 18 Evening April 2 Morning May 3 Evening June 11 Evening June 19 Morning January 16 Morning September 3 Morning December 14 Evening January 14 Evening July 3 Morning April 20 Morning June 21 Evening The Brazen Serpent Christ's Musts The Lake and the River Teacher or Saviour? Wind and Spirit |