Exposition of John 17, Exposition · Part 55
JOHN 17.25.
The world hath not known thee.
OUR Saviour having ended the petitionary part, is at length come to the concluſion of his prayer: In which he ſhews the Father reaſon why he ſhould be heard in all that he hath been a Suitor for in the behalf of true believers. (viz:) Becauſe himſelf and they were inwardly acquainted with him, whereas all the world beſides were ſtrangers to him, as I have noted heretofore.
In this concluſion of our Saviours prayer, have been conſidered two things. To whom he ſpeaks, and What he ſpeaks. Firſt, To whom he ſpeaks, and this you ſee my brethren, is to God, whom he ſtileth Righteous Father. Secondly then in the next place, What he ſpeaks; and here is ſomething that he ſpeaks againſt the world, and ſomething that he ſpeaks for himſelf and true believers. 1. Here is ſomething that he ſpeaks againſt the world, the world hath not known thee. 2. Then here is ſomething that he ſpeaks for himſelf and true believers, but I have known thee, and theſe have known that thou haſt ſent me.
To whom our Saviour ſpeaks as he is ſet forth by his title and his attribute, hath been conſidered heretofore. The thing which we have now in hand, is what he ſpeaks, and more particularly what he ſpeaks againſt the world. Oh Righteous Father, the world hath not known thee.
We have obſerved heretofore out of the ninth verſe of this Chapter that he ſpeaks not for the world. No, it is utterly excluded from having any ſhare at all in our Saviours interceſſion: let their caſe be what it will, let their neceſſities be what they will, Chriſt even leaves them to themſelves, and never interpoſes for them to the Father. Nay, which is worſe, he ſpeaks againſt them. He ſpeaks againſt the world, as you hear him in my text. You ſee he cannot end his prayer, but he muſt have a parting blow at them (Oh righteous Father, the world hath not known thee,) to kindle and exaſperate his wrath againſt them. It hath not known thee with a knowledge of affection; they have not known thee ſo as to love thee and obey thee. They are ſtrangers, yea, they are enemies to thee. Let juſtice have its courſe againſt them, let it be executed on them to the utmoſt.
This I have glanced at only from the general, that Chriſt ſpeaks againſt the world. Proceed we more particularly to conſider what he ſpeaks againſt the world. Oh Righteous Father, the world hath not known thee.
And here I ſhall unfold the terms, and come to a more ſpecial obſervation. Two things we have to be enquired and reſolved. 1. Whom our Saviour means by world. 2. What he intendeth when he affirmeth of the world, that it doth not know God.
As for the firſt of theſe, The world imports not here the frame and frabrique of the world (as it doth ſometimes in Scripture) but the people of the world. And yet not all the people of the world neither: for Jeſus Chriſt immediately excepts himſelf and true believers. The world hath not known thee, but I have known thee, and theſe have known thee, The world you ſee is ſet in oppoſition here to Chriſt and his Diſciples. So that our Saviour by the world intends all the people in the world beſides himſelf and true believers.
Now of all theſe he ſaith expreſly that they know not God. You muſt not underſtand it abſolutely, that they know him not at all, in no reſpect and under no conſideration. The very Heathen know him in a ſenſe and in a meaſure. There is foreign, ſomewhat to be known of God, by the works of the creation, and by the things that he hath made, Rom. 1.19. even by the book of Creatures which the Heathens have and ſtudy. And therefore it is charged upon them afterwards at ver. 21. that when they knew God, they glorified him not as God; They did not glorifie him according to their knowledge of him. And if the Heathen, who have but the Book of Creatures, know the Lord a little; Profeſſed Chriſtians, who have the Book of Scriptures, know him more. I ſay, profeſſed Chriſtians who have no intereſt at all in Chriſt, no truth of ſaving grace in them, even theſe may go far in a notional, ſpeculative, diſcourſive knowledge of the Lord, beyond many ſound believers: and yet theſe are of the world. So that our Saviour means not abſolutely when he ſaith to his Father here, The world hath not known thee, q. d. they have not known thee at all: But they have not known thee ſo, in ſuch a manner, and with ſuch a kind of knowledge as I and true believers do. Oh Righteous Father, the world hath not known thee, but I have known thee, and theſe have known that thou haſt ſent me, and I have declared unto them thy name, all that is neceſſary to be known of thee.
You ſee the meaning of the words, The world here is oppoſed to Jeſus Chriſt and true believers: So that it is not mundus mundus, but mundus immundus, as Auſtin calls it. It is the unbelieving and unſanctified world, ſaith our Saviour, knows not God. He means not, that they know him not at all, but they know him not aright.
How and in what reſpects they know him not a right, I ſhall open by and by; In the mean time the Point is this.
DOCTRINE. That unbelievers and unſanctified perſons know not God, at leaſt they know him not in ſuch a manner, and with ſuch a knowledge as they ought to do.
This is the uſual Character of ſuch in Scripture: This is the Character of unbelieving Heathens, they are the Gentiles that know not God, 1 Theſ. 4.5. This is the Character of unbelieving Chriſtians, they know not God, and obey not the Goſpel of the Lord Jeſus Chriſt, 1 Theſ. 1.8. So that all unbelieving and unſanctified perſons, whether they be Heathens or profeſſed Chriſtians, are ignorant of God: yea though they diſcourſe of him, and that excellently too, and pretend acquaintance with him, as thoſe whom the Apoſtle mentions, Tit. 1.16. They profeſs they know God, but in works they deny him. Yea, though they cry to God, as Iſrael did, my God, we know thee, while they caſt off the thing that is good; Hoſea 8.2, 3. yet they know not God indeed. Their knowledge of him is not right and ſound, and conſequently is not worthy of the name of knowledge, as I ſhall evidently clear it to you in a few particulars.
Unbelievers, &c. know not God in ſuch a manner, and with ſuch a kind of knowledge as they ought to do, in that they know him not with an affective knowledge, ſo as to love him and delight in him. Knowledge in Scripture doth connote affection: and that which carries not the heart and the affections with it, deſerveth not the name of knowledge. And therefore men are frequently affirmed in Scripture, not to know that which they do not like and love. The Ox knows his owner, &c. but Iſrael knows not me, ſaith God, Iſa. 1.3. Why certainly they knew him, if any people under Heaven knew him with a diſcurſive and a ſpeculative knowledge. I but they knew him not with an affective knowledge: Their knowledge of him drew not out their hearts to him, and therefore in the Lords interpretation and conſtruction, it was no knowledge: For he ſaith of them expreſly, Iſrael hath not known me.
In that they know him not with an effective knowledge ſo as to ſerve him and obey him: with ſuch a knowledge as brings forth practice and obedience. That which is ſeparate from this, is no knowledge. In which reſpect it is that the Apoſtle ſtiles it foreign, Rom. 2.20. A form of knowledge. There is the ſhew, but not the truth. When Chriſt is ſaid in Scripture to have known no ſin, we cannot underſtand it to be meant of intellectual knowledge, for then he could not have diſcourſed of it; ſo that he knew no ſin, in Paul, is, he did no ſin, in Peter. They that knew God, Rom. 1.18. becauſe they did not live accordingly, and glorified him not as God, are therefore ſaid not to have kept him and retained him in their knowledge, ver. 28. God made his wayes and ſtatutes known to Iſrael, he dealt not ſo with any Nation. And yet even of them he ſaith, It is a people that do err in their hearts, and they have not known my wayes, Pſal. 95.10. Brethren, there is an error in the heart as well as in the brain; and a kind of ignorance ariſing from the will, as well as from the underſtanding, and this takes off the name of knowledge from that which is but ſpeculation only. And therefore ſinners are univerſally termed foreign ignorant, erring perſons, Heb. 5.2. And that alone is (by the Holy Ghoſt) thought worthy of the name of knowledge, that ſinketh from the brain into the heart, and ſo appeareth in the life, ſetting all on work for God: In which reſpect it is the Covenant of the Lord with his people that he will put his Law into their inward parts, and write it in their hearts. Not in their minds and underſtandings only the ſeat and principle of ſpeculation; but in their hearts the principle of action; So that they ſhall not only have it in their minds to know it, but in their hearts to practice it, and to obey it. This, only this is right knowledge. A good underſtanding have all they that do his Commandments, Pſal. 119.10. They only underſtand and know the Lord effectually, and ſavingly, that obey the will of God. Hereby we know we know him (as we ought to do) if we keep his Commandments. Others may have underſtanding, only theſe have good underſtanding. For this God ſets the finger of a hand againſt Joſiah, to point him out to ſpecial obſervation, Jer. 22.16. He judged the cauſe of the poor and needy; was not this to know me? ſaith the Lord. q. d. This was knowledge to the purpoſe, this was true and real knowledge of the Lord indeed. which made him ſtrict and carefull in the performance of his duty.
In that that they know him not in Chriſt: and to know God out of Chriſt is all one as not to know him, as I have ſhewed at large out of the third verſe of this Chapter. This ſhall ſuffice for clearing of the Obſervation, That unbelievers and unſanctified perſons know not God: At leaſt they know him not in ſuch a manner and with ſuch a kind of knowledge as they ought to do: in that they know him not with an affective knowledge, they know him not with an effective knowledge, and they know him not in Chriſt.
But what may be the cauſes why the unbelieving world is ſo ignorant Reaſon 1 of God? I ſhall lay them open to you both with relation to the unbelieving world Heathen, and with relation to the unbelieving world Chriſtian; Chriſtian I mean in name, though not in truth.
Firſt, for the unbelieving world Heathen, it is no wonder that they know not God, for they have no means to know him in ſuch a manner as is neceſſary to ſalvation.
Its true that even they have means to know him in a common way, as the Apoſtle ſhews and proves, Rom. 1.19, 20. That which may be known (conceive it naturally known) of God, is manifeſt to them, that is, the Heathen, for God hath ſhewed it even to them; There is an Image and reſemblance of him ſtampt upon the Creatures. There are apparent characters, and footſteps and impreſſions of the Godhead, of his power and wiſdom, ſet upon every thing which he hath made, which may be looked upon by every eye. How doth his glory ſhine, my brethren, in the rare and admirable ſtructure of the world, the glorious frame of Heaven and earth! And hence it is that David ſaith, The Heavens declare the glory of God, &c. Pſal. 19.1. Indeed he tells us afterwards, the Law of the Lord is perfect. The word of God, and that alone, is a compleat and perfect help to bring us to the knowledge of God. But yet there is ſome declaration of him in the Creatures, the Heavens declare the glory of God. And this means the Heathens have.
The Creatures catechiſe them and inſtruct them in the knowledge of a God, as Job ſhewes, Chap. 12.7. Ask now the Beaſts and they ſhall teach thee, the Fowls and they ſhall tell thee, ſpeak to the Earth and it ſhall teach thee, and Fiſhes of the Sea ſhall declare to thee. Who knoweth not in all theſe that the hand of God hath wrought this? And therefore the Apoſtle tells us that even they the Heathen knew God, Rom. 1.21.
But now they have no means to know him ſavingly in Chriſt; And this is life eternal, to know thee the only true God and Jeſus Chriſt whom thou haſt ſent. This knowledge is not written in the Creature Book, and they have not the Scripture Book, and how then ſhould they come to it? Its true that God is written in the Creature Book, but not a word of Chriſt there. God is written in the Heart Book, but not a word of Chriſt there neither; The Law is written in the heart by nature, but there are no impreſsions of the Goſpel, which is the word of Chriſt, Col. 3.16. And hence it is that all the Nations of the world have groped after God and found him too, as Acts 17.27. Let a man run from Eaſt to Weſt, let him ranſake all Nations, and where he findeth any men, there he ſhall find ſome notice of God.
But now, my Brethren, among which of all theſe Nations, who never had the book of Scriptures, ſhall you find any notice of a Chriſt, any incling of a Saviour or Redeemer! No, Chriſt is not ſo much as named among them, They have no glimpſe, no crevice, to give them any light of God in Chriſt.
So that it is no wonder, though the unbelieving world Pagan know him not in this manner, for they have no means to know him.
Reaſon 2 But now the unbelieving world Chriſtian hath the means of this knowledge, and why then do not they know God? true, they have the outward means, but they want the inward means.
They have the outward revelation of the word, but they have not the inward revelation of the ſpirit. And without this it is impoſsible for any man to know God. And therefore the Apoſtle prays for the Epheſians that God would give them the ſpirit of wiſdom and revelation in the knowledge of him. Chap. 1.17. By which he intimates that without ſpirit-revelation they could never come to know him.
Now this ſpirit-revelation, or unveiling, conſiſts in the removal of a double Veil: the Veil that lies upon the faculty, and the Veil that lies upon the Object.
1. In the ſpirit-revelation, which is the only means of knowing God, there muſt be the removal of the Veil that lies upon the faculty, the underſtanding. The ſence muſt be unveiled, you know, or elſe we cannot ſee an object, though it be before us. For what can a blindfolded perſon ſee? And ſo it is in this caſe: for every unbelieving perſon is blindfolded as it were: the God of this world hath blinded his eyes: The Veil is on their heart, that is their underſtanding, 2 Cor. 3, 15. And this Veil the Holy Ghoſt muſt take away; as in the cited place, or elſe though God be by a man, (as certainly he is not far from every one of us) he will not ſee him. But when once this is removed, then revelata ac detecta facie, as Beza reads it, Then we with open and uncovered face behold the glory of the Lord.
2. In that ſpirit-revelation, which is the only means of knowing God, there muſt be the removal of the Veil that lies upon the Object; as of the Veil that lies upon the underſtanding, ſo of the Veil that lies upon the Goſpel, where God is repreſented to us in a ſaving way. For you muſt know (my brethren) that the Goſpel is a veiled and a covered thing, it hath a Curtain drawn before it: It is a myſterie, a ſecret thing. Nay it is not only ſecret in it ſelf, but it is alſo kept ſecret. Nor foreign, but foreign, for that is the term that the Apoſtle uſes, Col. 1.26. Not ſimply dark, or myſtical, but hid on purpoſe, de induſtria, as Theophilacta obſerves. Among the Jews it was covered with a veil of types and figures and dark expreſſions: And to this day it is hid from natural and carnal men, 2 Cor. 4.3. So that however God in Chriſt be cleerly manifeſted there, let them do what they are able, ſtill there is ſomething between them and God that hides him from them, that they cannot ſee him. And that is the firſt reaſon, why unbelieving Chriſtians know not God, becauſe they want the inward means of this knowledge, viz. ſpirit-revelation.
And as they want the inward means of finding out this knowledge, when it is cloſely hidden and covered from them: ſo they want inward capability of receiving this knowledge when it is openly propoſed and tendred to them. They are ſo far from being able to go forth to fetch it from abroad, that they cannot entertain it when it is brought home to them: They have not of themſelves by nature ſo much as a receptivity or an immediate paſſive capability of ſaving knowledge. For there is ſomewhat in them ſuperfluous, and there is ſomewhat in them defective: ſomewhat too much, and ſomewhat too little.
1. In every unbeliever there is ſomewhat that repells divine knowledge, and that keeps out the beams of truth. And that is carnal reaſoning, and carnal wiſdom, foreign, Rom. 8.7. The wondrous perſpicuity and ſharpneſs of conceit that is in any man (that is but fleſh) is ſo far from helping him to know God, that it doth but hinder him. And the ground is evident; for ſuch a perſon leanes to his own wiſdom, he doth not yield himſelf up to be taught of God, but weighs thoſe things that are divine and ſupernatural in the ballance of his reaſon. As far as that will reach, he is content to go: And where that faileth him (as infinitely ſhort it falls) there he deſiſts: and what he is unable to perceive by this, is fooliſhneſs to him, as 1 Cor. 2.14. The natural man receiveth not the things of God, for they are fooliſhneſs unto him. They are not ſo indeed and in themſelves, they are but ſo to him. He is too wiſe to take in ſuch fooliſh things: and therefore the Apoſtle ſaith, not many wiſe, 1 Cor. 1.16. and tells us plainly, that if we ever mean to attain to ſaving knowledge, we muſt be renewed in the ſpirit of our mind, Eph. 1.24. that is, in the higheſt, pureſt and the moſt refined part of it. As ſpirits are the quinteſſence of things, that are moſt abſtract from droſs, and that have leaſt of earth in them; Even theſe muſt be renewed, or ſaving knowledge will not be received.
2. In every unbeliever and unſanctified perſon, as there is ſomething redundant, that repells divine knowledge; ſo there is ſomething wanting to receive it, and that is the ſpirit of God. Saving truths are often called the things of the ſpirit, as 1 Cor. 2.14. Now (my beloved) the things of our own ſpirits (carnal, natural and worldly things) our own ſpirits will take in: but the things of Gods ſpirit, Gods ſpirit only will take in. Though they be brought home to our doors, if Gods ſpirit be not there to take them in if he be not at home to entertain them, and receive them, it is all to no purpoſe. And this is the caſe of the natural man: he hath not the ſpirit of God, and therefore he receiveth not the things of the ſpirit, becauſe he hath no principle within him that is agreeable and ſuitable unto them. And this is that which the Apoſtle aims at, when he ſaith, we ſpeak wiſdom to them that are perfect, 1 Cor. 2.6. That is, to them that have all the parts of a ſpiritual man (whereof the ſpirit is the principal) the doctrine which we teach is accounted wiſdom. But foreign, the animal man, the ſouly man, the man that hath a ſoul indeed, but no ſpirit, (I mean none of Gods ſpirit) he perceives not theſe things, nor can he know them. And why ſo? becauſe they are ſpiritually diſcerned. And he poor man, hath not the ſpirit to diſcern them by. And therefore though he hear the words of God and Chriſt, he never knows the mind of God or Chriſt, as it is added in the end of that Chapter.
I ſhall add but one reaſon more; unbelievers and unſanctified perſons know not God, becauſe as they are of themſelves unable, (in the reſpects which have been mentioned) ſo they are unwilling alſo to know God; They will not underſtand, Pſal 82.5. They are wilfully ignorant, as 2 Pet. 3.5. God comes and ſhews himſelf to them, and they ſay to God, Depart from us, for we will not the knowledge of thy wayes. Light is offered, and they ſhut their eyes againſt it; So that it may be ſaid of ſuch, Their eyes have they cloſed, leſt they ſhould ſee with their eyes. They need not to aſcend up into heaven to bring God down from thence, that they may ſee him. No, the word that manifeſteth and revealeth God, is nigh to them, Rom. 10.6. They need not to go far to hear it, and to hear of God in it: But many will not ſtep out of their doors to meet with God, and to be acquainted with him!
If any light break in upon them, by which they have a glimpſe of God, they even thruſt it out again. They do as the Gentiles did, Rom. 1.19. they liked not to retain God in their knowledge. They had him there, but they liked not to retain him, they had no mind to keep him there: feign they would put him out again, the apprehenſion of a God called upon them for love and duty and obedience, and was a curb and a reſtraint from many evils, and therefore they were weary of ſuch thoughts as thoſe, and ſought to chaſe them from their minds. To ſay the truth, they did not like them, and therefore would be rid of them: And thus it is with many Chriſtians. Theſe are the reaſons why unbelieving and unſanctified perſons know not God.
Ʋſe 1 Now to deſcend to application: In the firſt place here we ſee the miſery of unbelieving and unſanctified perſons. For all that know not God, are in an infinitely ſad condition: They are expoſed to his fierceſt wrath and moſt direfull indignation. The ignorant of God, as you may ſee, Jer 10.28. are made the object of a fearfull imprecation: yea the ignorant of God among the Heathen, who are deprived of the means, (though not of all, yet) at the leaſt of any ſaving knowledge of him: and yet the Prophet prayes, Pour out thy fury upon the heathen that have not known thee: And what then will become of the ignorant of God among Chriſtans? If ignorance of God, (yea though it be invincible) expoſe men to the vengeance of the Lord, and damn them everlaſtingly, becauſe the knowledge of him is required neceſsitate medii to ſalvation: what will it do if it be wilfull and affected? If Jeremy deſire the Lord to pour his fury on the heathen, who yet have not ſo much as the outward means of knowledge; What rivers and what floods of indignation think you will be poured out on them who have the means and will not learn nor be inſtructed by them? what will they do when the day of judgement comes? when the Lord Jeſus ſhall be revealed from heaven, &c. rendring vengeance to them that know not God. as 2 Theſ. 1.4.8. I beſeech you think upon it and lay it ſeriouſly to heart, you that have long enjoyed the means, and yet know very little of the nature or the will of God. Or if you know with a notional diſcourſive knowledge, you know him not with an affective and effective knowledge: You glorifie him not as God, you do not walk according to your knowledge of him: And ſo your knowledge is as good as no knowledge; You may, and many do delude themſelves with this conceit, that though they dye in this condition, the Lord notwithſtanding will be mercifull to them. But as you tender the ſalvation of your pretious ſouls, I beſeech you to obſerve that Gods own word is peremptory and expreſs for this, that none that know not God, ſhall have any ſhare in the mercy of God, or in the glory of the world to come. Oh continue thy loving kindneſs to them that know thee, (to them and none but them) ſaith David, Pſal. 36.10. It is a people of no underſtanding, ſaith the Prophet of the Jews, Iſa. 27.11. And what follows? Therefore he that made them will have no mercy upon them. It is the common apprehenſion of vulgar and ignorant people, that he that made them will ſave them too: No, ſaith the Prophet: if they be ignorant of God, he that made them will not have mercy upon them. They have not known my wayes ſaith God, unto whom I ſware in my wrath, that they ſhould never enter into my reſt.
But you will ask me then, Queſt. By what means ſhall we come to know God?
Truly there is but one way of coming to the knowledge of him, Anſw. and that way is Jeſus Chriſt. No man hath ſeen God at any time, 1 John 18. What then? is he not to be ſeen or known at all, by any means? Yes, though he be not to be ſeen, or known immediately in himſelf, yet mediately in and by the Son he may be known: For he hath manifeſted and revealed him to us. No man hath ſeen God at any time: the only begotten Son that came out of the boſome of the Father he hath declared him. Indeed it was the buſineſs for which our Saviour came into this lower world, to bring God down to us, that we might be acquainted with him: And if ever you ſee or know God, you muſt have light from Jeſus Chriſt. I am the light, ſaith he, John 8.12. He that follows me, ſhall have the light of life. And therefore if you would have this light, follow Jeſus Chriſt for it. How you muſt follow him, ſo as to fetch this light from him, I have directed you before on the third verſe of this Chapter.
Is it ſo, that unbelievers and unſanctified perſons know not God? Ʋſe 2 What cauſe have true believers then to admire and adore the ſpecial mercy of the Lord to them, that they ſhould be acquainted with him? That he ſhould give them the preferment in ſuch a bleſſed and glorious priviledge as this is? That now they can ſay to God, as our Saviour in my text, Oh Righteous Father, the world hath not known thee, but we have known thee. O Lord, whence is this to us? how is it Lord that thou doſt manifeſt thy ſelf to us and not unto the world, as the Diſciples ſaid, John 14.22. How comes this to paſs Lord? Truly this is free-grace and free-mercy; mercy to be admired and wondred at. Oh let our ſouls and all that is within us, bleſs the Lord: Let us take up our Saviours words, Father, we thank thee that thou haſt hid thy ſelf from a world of wiſe and prudent men, and haſt revealed thy ſelf to ſuch babes as we are. We bleſs thy name for this mercy.
And truly we have cauſe to bleſs him: for this knowledge is our life: keep it, for it is thy life, ſaith Solomon, Prov. 4.13. and life is a pretious thing. If we had ſtill remained in the condition that the world is in, we had never known God: we muſt have died to all eternity: we had been puniſhed with eternal perdition: we could never have enjoyed him who is the God of our life: But now we know him ſo as to love him, we ſhall be ſure to live with him, and that for ever: Nay this is life, yea life eternal, (in regard of the beginning,) ſuch a life as is above the power of death and diſſolution, as our Saviour Chriſt aſſures us, John 17.3. This is life eternal to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent.