A Word to Sinners and a Word to Saints, Part 1 · Chapter 1
CHAP. 1. The Exposition and Observations arising out of the first and second verses.
FRom the beginning of this third Chapter to the 22. verse is set forth the conference between our blessed Saviour, and Nicodemus. In which are three things observable.
1. A description of Nicodemus, verse 1.
2. The occasion of the conference, which was Nicodemus his coming unto Christ, expressed verse 2.
3. The conference it self, from verse 3. to 22.
I. Nicodemus is thus described, verse 1. There was a man of the Pharisees, named Nicodemus, a ruler of the Iews: He is here set forth,
1. By his name, Nicodemus, which is distinctly set down as for the truth of the history, so for the honour of the man. It is observable that in the holy Scriptures there is most care of setting' down the names of good men, that have in their life time, some way or other, set forth Gods glory, and made themselves examples worthy of imitation.… Sam. 2.30. For God will honour such as honour him, he will have their memorial blessed. As therefore we desire to have our memorial blessed, let us now labour to honour God in our several places, callings, conditions and relations, by a conscionable discharge of the duties belonging to them: and then we may rest assured, God will some way or other honour us.
2. By his Sect, He is expresly said to be a man of the Pharisees: who were a select Sect among the Iews, of highest account for their seeming sanctity and strict profession. Whereas in truth they were very hypocrites: for they did all to be seen of men. Mat. 6.1.Which because Christ discovered, and made known to the people, they proved his greatest enemies and persecutors.
3. By his Office. It's in general said, that he was a ruler of the Iews. Which is not to be taken, as if he, were the only, or chief governour of the Jews, but to shew that he was none of the common sort, but one of those who had authority and government amongst the Iews.
It is observable, that few of the Pharisees and Rulers received Christs Doctrine, and believed on him, as appears by their own expression,Joh. 7.48. Have any of the Rulers, or of the Pharisees believed on him? which interrogation importeth a strong negation; implying, that none or few of the Rulers or Pharisees believed on Christ. They were so puffed up with the pride of their high-places; so swoln with conceitedness of their strict profession and seeming sanctity; and so possest with prejudice against the spiritual and heavenly doctrine of Christ, that their hearts boyled with much envy and indigna…ion against him: and thereupon sought many wayes to entrap, and ensnare him. Yea out of very malice they thirsted after his blood, and never ceased till they took away his life. Yet here we find one who was both a Pharisee and a Ruler become a Disciple of Iesus Christ, whom Christ instructeth as in the doctrine of regeneration, so in other main principles of Religion, and thereupon became a true believer; whence we may observe:
Observ. That the dew of Gods grace often falleth on the most graceless. That the greatest of sinners are ofttimes received to mercy, and embraced in the arms of free grace.
This God doth, as for the magnifying the riches of his grace, so for the encouraging great and notorious sinners to return from their sins, and to look up unto him for mercy. For are the greatest sinners ofttimes received to mercy? then there is hope of mercy for thee, how many and heinous soever thy sins are. St. Paul speaking of Gods mercy to him, who was not only an heinous sinner, but the chief of sinners, declareth how God shewed mercy to him, that he might be a ground of hope, and encouragement unto other great and heinous sinners, For this cause, 1 Tim. 1.16.saith he, I obtained mercy, that in me first, Iesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. Intimating, that one special end Christ aimed at, in shewing mercy to such a sinner as himself, was to stir up and encourage other great and heinous sinners to go unto Christ, and that with hope of acceptance, casting themselves and the burden of their sins upon him. Yea questionless the conversion of so many notorious sinners is recorded in Scripture, not only as a memorial of what God hath done for others, but also as a sign and token what he is now ready and willing to do for the greatest sinners, upon their turning from their sins unto him by unfeigned repentance, and closing with Jesus Christ by a true and lively faith. Oh therefore let those admirable and s…upendious patterns of mercy held forth in Scripture, be encouragements unto thee, to abandon thy sins, to turn over a new leaf, and to close with Jesus Christ upon the terms of the Gospel.
II. The Occasion of the conference betwixt Christ and Nicodemus followeth in verse 2. and that was his coming unto Christ; which is farther amplified by the time when he came, and that was by night: The same came to Iesus by night. Nicodemus his going unto Christ for farther instruction in the way and means of salvation, did evidence the truth of his faith; but his going by night, did evidence the weakness of his faith. He believed upon the hearing Christ Preach, and seeing the miracles which he wrought, that he was a Teacher sent from God. Yet because he was a Pharisee and a Ruler, thought it a disgrace to go openly unto Christ, to be instructed by him: but went by night, and thereby discovered the weakness of his faith; whence we may observe:
Observ. True Faith may be exceeding weak. This title, (a)Mat. 6.30. Mat. 8.26. Mat. 14.31.O ye of little faith, foreign.wherewith Christ often upbraideth his Disciples, is an evident proof thereof. So likewise that expression of the poor man, who cryed out unto Christ, (b)Mark 9.24.Lord I believe, help thou my unbelief. The former word, I believe, sheweth the truth of his faith; but the latter word, unbelief, sheweth the weakness of his faith, which was so weak, that he calls it unbelief.
Art thou conscious to thy self of the weakness of thy Faith?
1. Be thankfull unto God for that measure and degree which thou hast, though it be but as a grain of mustard-seed for quantity; for the least dram of true faith is of greater value than Mountains of Gold and Silver.
2. Content not thy self with a small measure of faith, for contentedness with a weak faith is an argument of no faith: and besides the greater and stronger thy faith is, the greater and stronger will be thy comfort and consolation. For the stronger thy faith is, the clearer will thy apprehension be of thine interest in Christ, and of the pardon of thy sins, in and through the merits of his death and passion: The more vertue and strength wilt thou draw from Christ for the mortifying thy lusts, and for the quickning thy graces; yea with the greater cheerfulness wilt thou go on in thy Christian course.
3. Labour and strive after a greater measure and degree of faith, to grow from faith to faith, from one degree of faith unto another, till thou attain unto the highest degree thereof, even to a full assurance. To this end be earnest with God in prayer for the increase of thy faith. For every grace depends upon him, not only for birth, but also for growth and increase: but of this grace of faith, he is in a special manner stiled, as the author, Heb. 12.2…so the finisher thereof.
Though thy faith at present be weak, yet know for thy comfort, That the weakest faith, if true and sincere, is sufficient to salvation. For though God giveth not to all believers a like measure and degree of faith, but to some more, to others less: yet he giveth to none of his less than may suffice to their salvation. So that the least faith hath this in it, that it is sufficient to salvation, in that it doth interest us in Christ, and in all the promises of the Gospel.
III. The Conference it self follows, which is a Dialogue between Nicodemus, and our blessed Saviour; wherein Nicodemus begins, saying Rabbi, we know that thou art a Teacher sent from God: for no man can do these miracles that thou doest, except God be with him. Wherein we may Observe,
I. The Title be giveth to our Saviour, foreignRabbi, which signifieth Master, and so our Evangelist expoundeth it, Ioh. 1.38.foreign Qui multis praefectus est, aut multos doctrinâ & dignitate antecelli…. It is a compound word, and signifieth, my Master, For RAB implyeth a man of excellency, one that excelleth others in knowledge and learning, and therefore may well be accounted a Master, or Teacher.
This being a title of great esteem and renown, the Pharisees did exceedingly affect it: whereupon their flattering followers to please them would double the word, and call them Rabbi, Rabbi. Hence it is that Christ upbraids to them th…s their ambitious affectation, and reckons it amongst the badges of their pride, Matth. 23.7. where speaking of the Pharisees, he saith, they loved to be called of men, Rabbi, Rabbi.
The truth is, that this title rightly taken in its proper sense, is due only to Christ, who is the great Prophet and Teacher that came from God, as Nicodemus here acknowledgeth. Whence we may observe:
Observ. That Iesus Christ is the great Prophet, and Teacher of his Church: being alone able to declare his Fathers will, and to open the mysteries of the Gospel. And indeed all other Prophets were but types of this great Prophet. Joh. 1.18.He lay in the bosome of his Father, and so understood the mind and will of God; and was thereby enabled to make known the Oracles of God, and the mysteries of Salvation. Yea as the Apostle expresseth, In Christ are hid all the treasures of wisdom and knowledge. Col. 2.3.Not only wisdom and knowledge are hid in him, but treasures of wisdom and knowledge: yea all the treasures of wisdom and knowledge are hid in him. And all these graces he hath in the highest degree; in which respect he may well be termed the great Prophet and Teacher of his Church.
To him let us give ear and hearken, preaching unto us both in his Gospel, and by his Ministers, who make known unto us the mysteries of the Gospel.
II. The next thing that followeth in the conference, is the profession which Nicodemus maketh of Christ, we know, saith he, that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. In which we may observe,
1. The Profession it self, we know that thou art a Teacher come from God.
2. The reason thereof in the next words, For no man can do these miracles that thou doest, except God be with him. As if he had said, whosoever worketh Miracles, cometh from God, but thou workest miracles, therefore thou comest from God. This clause, these miracles that thou doest, carryeth a great Emphasis, and sheweth that they were very great miracles which Christ did, and so confirm the argument the more. This reason is sound, and affordeth this point of doctrine.
Observ. Miracles cannot be wrought but by divine power. For miracles alter the order and course of nature; which none can do, but he which hath appointed, and set that order, namely God. I will not insist on this, that I may hasten to that which I mainly intend in this Treatise.