But though He had done so many miracles … yet they believed not on Him
Our Lord’s ministry
I. ITS DETAILS.
1. The doctrines He taught (John 12:44-50). These words are an abridged statement of our Lord’s words uttered at different times. In John 12:36 we have, the formal close of our Lord’s mission, and this summary appropriately follows. It teaches
(1) The Divinity of His mission (John 12:49). There is nothing that our Lord stated more frequently or plainly than this His name for God is often “He who sent Me.” This claim leaves no alternative between receiving Him as a Divine Messenger or rejecting Him as fanatic or impostor.
(2) The Divinity of His doctrine (John 12:44; John 12:49-50). He did not bring it forward as an opinion of the man Jesus, but as the truth He had heard of the Father.
(3) The Divinity of His Person. His authority here is clearly co-ordinate with that of the Father.
(4) The design of His mission. To be a light to the world; not to judge the world but to save it. The two declarations are synonymous. Men are in a state of darkness, i.e., of ignorance, error, guilt and depravity; at a distance from God who is “light.” Jesus is the “light” as He is the author and bestower of that salvation which dispels our moral darkness.
(5) The manner of being interested in His salvation. “He that believeth on Me.”
(6) The doom of those who refuse to believe (John 12:48).
2. The manner of His teaching (John 12:44).
(1) Public. He did not confine His teaching to a few, and like Mohammed and other impostors conceal His doctrines, till by private exertions He had secured a considerable body of followers.
(2) Earnest. Sometimes He quietly “talked with the people,” but at other times He cried aloud and spared not. The conviction He had of the truth and importance of His message produced a holy excitement.
(3) Fearless. He well knew how unpalatable His doctrines were and how great the dangers to which He exposed Himself. But He “set His face as a flint, and refused to be ashamed.” In all this Christ is a Model to His own ministers.
3. The evidence He produced.
(1) He did miracles, i.e., “signs,” tokens or signals of the truth of His doctrines. These miracles were
(2) “Great,” as the words “so many” may be rendered--far and obviously exceeding human power.
(3) Many.
(a) More than those of Old Testament prophets.
(b) Many in kind, remarkable for variety.
(4) “Before” His countrymen; not like pretended miracles of later ages for the most part in the presence of those interested in supporting His system.
(5) These miracles were also
(a) Beneficient.
(b) Unostentatious.
(c) At a time and in circumstances where imposture could be detected.
(d) In conformity with Messianic predictions.
II. ITS RESULTS.
1. The body of the Jewish nation did not believe.
(1) This disbelief fulfilled prophecy (John 12:38-41).
(2) In this prophecy we have the true cause of their rejecting Him. They had blinded eyes and hardened hearts, and therefore they could not perceive and understand.
(3) This blindness was first voluntary and self-imposed, then judicial, a punishment of God.
2. A minority who did believe from worldly motives suppressed their convictions (John 12:42-43). (J. Brown, D. D.)
The rejected messenger
I. THE CLOSED MINISTRY (John 12:36). It had been a ministry of -
1. Manifested glory. Glory one of the keynotes of the Gospel. The Divine Being looked upon by Israel in the first temple had been rejected by Israel in the second. This glory
(1) Was of a higher order than that seen by the prophet. That was symbolical, this real.
(2) Of more frequent exhibition. He had only one glimpse, they repeated manifestations.
2. Offered grace. The ministry was one persistent effort to secure their personal and social redemption.
3. Attesting power (John 12:37).
II. THE FORSAKEN PEOPLE. “Did hide Himself” (John 12:36).
1. The unbelieving majority (John 12:37). The completest evidence had been laid before them. Yet they voluntarily closed their eyes to the light. One would have expected the opposite from John 12:13. But Christ was not deceived by popular applause.
2. The believing minority.
(1) Considerable, embracing many of the rulers.
(2) Sincere, though defective.
(3) Timid, afraid of excommunication.
(4) Reprehensible, preferring human approbation to Divine.
III. THE FULFILLED PREDICTION (John 12:38).
1. The prediction.
(1) That the report of Jehovah’s suffering Servant would not be believed.
(2) That the “signs” would not be understood.
2. The fulfilment. This came to pass when the nation misinterpreted the signs, disbelieved the message, and rejected the person of Christ.
3. The connection: the fulfilment necessary because of the prediction.
(1) Not that compulsion was laid upon the Jews to reject Christ to save the credit of a prophet. But
(2) that the foreordained programme of human history should come to pass. That, however, did not exempt the Jews from guilt.
IV. THE ACCOMPLISHED DESIGN (verse 89).
1. The law of moral hardening. The truth rejected always results in a diminution of the soul’s susceptibility for receiving it.
2. The Author of this law, God. It being part of the moral order of the universe (Ephesians 4:19), God does not shrink from the responsibility.
3. The working out of this law. They could do no other than reject the Saviour, because they hated the light. Lessons
1. The day of grace may terminate before the day of life.
2. Unbelief seldom springs from lack of evidence.
3. No prediction of God will ever fail.
4. The Divine foreknowledge exempts no man from responsibility.
5. It is perilous to shut one’s eyes against the light of truth.
6. Unbelief is a disease for which Christ is the only Physician.
7. Christ the healer of souls is the Jehovah of the Old Testament.
8. It is not enough to believe on Christ; we must also confess Him.
9. They who follow Christ must expect persecution.
10. Who love the praise of men more than the glory of God cannot be saved. (T. Whitelaw, D. D.)
Jesus and the Jews
I. A GUILTY UNBELIEF (John 12:37). Why did they not believe?
1. Not for want of evidence. For many miracles had been wrought amongst them.
2. Not for want of warning (John 12:38). The ministry that was fitted by God to bring them to spiritual knowledge and repentance they turned to opposite results (John 12:40). When a man has not three things
(1) Evidence;
(2) The capacity for examining evidence, and
(3) The opportunity for doing so--his unbelief is not guilty; but this is not the unbelief of England today.
II. A COWARDLY FAITH (John 12:42-43) arising from
1. Fear of men.
2. Love of popularity. “Glory” would be a better word than praise. It is implied
(1) That between the glory of men and the glory of God there is an essential difference. Glory in the estimation of men is wealth, fame, titles, etc. In the eyes of God these are worthless. The glory of God is holiness.
(2) That a higher appreciation of the glory of man than of God is inimical to a courageous faith. The faith of Peter before the Sanhedrim; “we cannot but speak,” etc., is the true type.
III. REDEMPTIVE TRUSTFULNESS (John 12:44).
1. It is faith in Christ’s identity with the Father. Christ claimed no position independent of the Father.
2. It is faith, the absence of which tends to a terrible doom--“Darkness,” i.e., ignorance, remorse, despair. (D. Thomas, D. D.)
No welcome for Christ
Perhaps there is no episode recorded in history more interesting than that of Charles V when he landed at Tunis. Ten thousand men and women who were slaves within the city, when they heard of the approach of their deliverer, rose and broke their chains, and rushed toward the gate as the emperor was entering the town; and this mighty procession knelt down, hailed him as their deliverer, and prayed God to bless him. But when Christ the world’s deliverer comes to His own His own, alas, receive Him not.
That the saying of Esaias the prophet might be fulfilled
The Gospel report
I. THE GOSPEL REPORT IS TRUE AND DIVINELY MIGHTY.
1. It is true because it is implied that it ought to be believed. What is genuinely believable must be true.
2. It is mighty because called “The arm of the Lord.” Redemptive truth is “the power of God unto salvation.”
II. THOUGH TRUE, ITS TRUTH IS OFTEN UNRELIEVED AND UNFELT. It was so in the days of the prophets, of Christ, of the apostles, and of all subsequent times. “Therefore they could not believe”--not because of the prediction, or of any Divine decree, but because of the state of their minds. As long as men are in the depths of moral corruption they can neither see nor feel Divine things. A malignant nature cannot see love, nor an avaricious generosity and disinterestedness.
III. THESE MORAL STATES OF MIND INIMICAL TO FAITH ARE OFTEN INTENSIFIED BY LISTENING TO THE REPORT. “He hath blinded,” etc. Matthew 13:14; Acts 28:26). It is a fact proved by the nature of things, and patent to the observation of all, that the hearer of the gospel who believes not is made more blind and hard by listening. Then as free agents have the power of counteracting the moral tendencies of things, turning blessings into curses and vice versa. The unbeliever is ever doing the former and the believer the latter.
IV. THE AWFUL RESULTS OF THE GOSPEL UPON MEN POSSESSING THESE STATES OF MIND ARE ALL FOREKNOWN OF GOD. The prophet was told what would be the fate of his “report.” But God’s foreknowledge did not render the result necessary, nor interfere with freedom of action, nor lessen guilt.
V. ALTHOUGH GOD FOREKNOWS THE TERRIBLE CONSEQUENCES OF THE GOSPEL ON THE UNBELIEVING HEARER, HE STILL COMMANDS IT TO BE PREACHED. The proclamation of Gospel truth is a good in itself, and a good to the universe, though it may enhance the misery of millions. Though God knows that storms will spread fearful devastation, yet He sends them forth. Man is not the only creature to be served. (D. Thomas, D. D.)
The Gospel not believed
I. THE GOSPEL IS A MESSAGE OR REPORT TO MAN UPON MATTERS OF SUPREME IMPORTANCE. A system introduced by such agency as that of the Son of God could not be insignificant. The gospel is a message
1. As to the character and claims of God--the Majesty of His nature, the harmony of His attributes, the import of all His relations to the universe as Creator, Governor, Benefactor and Judge.
2. As to the character and condition of mankind; our depravity consequent on the fall, our alienation from God, our exposure to the curse. Beyond the gospel announcements on these subjects we want nothing. Here are the principles of true philosophy and untiring observation. Outside them all is delusion.
3. As to the method of salvation by the intervention of a Mediator--the counsels of eternity respecting it, the Author of it, the nature of His office, the value of His sacrifice, and the effects on earth and in heaven are all clearly and fully set forth.
II. THE GOSPEL IS COMMUNICATED TO MAN FOR THE EXPRESS PURPOSE OF BEING BELIEVED.
1. The report of the gospel is worthy of faith on account of the evidence by which it is confirmed. We are not called upon to believe it without evidence. The historic testimony to its authenticity, the fulfilment of prophecy, the performing of miracles, its wonderful adaptation to the circumstances of all men and its wonderful achievements constitute a conclusive claim to the embrace of every enlightened mind.
2. Faith in the report of the gospel is the only medium by which it can be rendered available to our safety and final happiness. Observe the statement of Scripture respecting the connection between
(1) Faith and justification.
(2) Faith and sanctification.
(3) Faith and the salvation which is the glorious consummation of justification and sanctification.
3. Faith in the gospel results from the operation of Divine power on the soul. “The arm of the Lord” signifies His power, and the manifestation of that arm consists in the implantation of the principle of faith. It is an affecting thought that nothing can overcome the depraved incredulity of the human heart but an agency omnipotent and Divine. This agency is the Holy Spirit secured by the death, resurrection, etc., of Christ.
III. IT BECOMES A MATTER OF SOLEMN INQUIRY AS TO THE NUMBER BY WHOM THE GOSPEL HAS BEEN EMBRACED. “Who hath believed?”
1. The implication which this inquiry involves, viz. that the number is comparatively small. It was so in the days of the prophet, in those of our Lord and the apostles, and in subsequent Christian history. And now, while we must not overlook the revived interest in religion and the success of missions, how few are the saved in comparison with the unsaved.
2. The results which from that implication must be produced.
(1) Compassion for sinners.
(2) Exertion for their salvation.
(3) Prayer that our efforts may be blessed. (J. Parsons.)
Therefore they could not believe
The loss of faith
I. THE TEMPERAMENT WHICH RENDERS FAITH IMPOSSIBLE. The statement is a strong one and is derived from Isaiah 6:9; ?Isaiah 6:10. This refers to no arbitrary act of Divine sovereignty. The Hebrews never conceived of a mere mechanical law, but regarded all sequence as a mode of God’s power. And as overlooking intermediate cause they spoke of Him as making day and night, so they spoke of Him as making spiritual day and night. In the stolidity inevitable when the soul refuses the report of God’s messengers, and closes itself against the light, they beheld law, and beholding law they discerned God. St. John dwells much upon cans and cannots (John 5:19; John 5:30; John 6:44; John 3:3), which refer to impossibilities which have their root in the presence or absence of certain dispositions; and the “could not” here implies the operation of a spirit incompatible with trust in Christ. The difficulty of verse 34 arose out of a state of mind impervious to Christ’s manifest Divine life. Intellectual cavillings were allowed to intercept spiritual light, and so they could not believe. For the same reason many do not believe now. There is a type of mind which is often praised as a sign of intellectual smartness--disputatious, so constantly posing as debater or critic that the light which would illumine doubts cannot get into the heart. Such should deeply ponder the text.
II. THE SPIRITUAL INACTION WHICH INVOLVES THE LOSS OF FAITH (verses 42, 43). Compare this with John 8:45-52. Only one then protested, now we learn that there was a considerable party in favour of Jesus although prudential considerations prevented them from confessing Him. What was the consequence of their timidity? A few days after the hiding of Jesus, they were all with two exceptions implicated in the plottings which issued in the crucifixion. It is dangerous to delay the expression of conviction in appropriate action. Christ requires confession, and no peculiarity of disposition should hinder it. So-called reserved people run the risk of weakening their own faith and love as well as hiding God’s righteousness (Psalms 40:10). “He who is not for Me is against Me” Romans 10:8-10).
III. THE ACTION IN WHICH FAITH IS PRESERVED AND PERFECTED (verses 35, 36, 46, cf. Ephesians 4:15; Ephesians 5:13).
1. Believe and walk. The error of the people is that they stand still, putting their scruples between them and Christ. His command is, Use what light you have; set yourselves in the path which faith in the light shall indicate Hosea 6:3).
2. Believe that you may be the children of light. Not to believe is to pass into darkness. (J. M. Lang, D. D.)
Nevertheless, among the chief rulers also many believed on Him
The conduct of the rulers
There were rulers, chief rulers, and many of them believed. What a pleasing circumstance. God grant that it may be the same with our rulers up to the sovereign; but may their faith go further; for the Jewish potentates did not confess Christ because they feared men and were anxious to secure their praise.
I. THERE ARE DIFFERENT WAYS OF BELIEVING IN CHRIST. Faith is made a great matter of in Scripture. Salvation hangs altogether on it, “He that believeth in the Son hath everlasting life.” Are we then to infer that everyone who is convinced that Christ is the Saviour shall be saved? No, for the rulers were thus convinced, and there are many who believe all the truths of the Bible and yet are not believers. We read that the devils believe and tremble, but never that the devils believe and live. The text helps us to discriminate between a true and a false faith. The faith of the rulers was one which could lie in their bosoms and could be smothered by fear of man and love of his praise. But a true faith cannot be stifled. It must speak out Romans 10:9). And not only will the lips speak out, but the life in all the graces of the Christian character. We live in days when it is no disgrace to say that we are Christians, but to show it.
II. THERE ALSO TWO GREAT OBSTACLES TO FAITH.
1. The fear of man as withering now as then. “What will the world say?” often casts a damp on godly resolutions. Men cannot bear the thought of ridicule, and so lower the standard of religious conduct and conform to the world. But grace enables the true believer to say, “I will not be afraid,” and he “rejoices that he is counted worthy to suffer shame.”
2. The love of man’s praise in preference to that of God. How many a man’s faith is nipped by no other cause? To live agreeably to the gospel is not the way to gain man’s praise. Man does not praise the poor in spirit, the meek, etc., but the proud, etc. He therefore who seeks to please the world puts on such qualities as these. But the true believer acts differently. He is not indeed indifferent to the good opinion of his fellow creatures, yet he values God’s esteem above this, and to secure that is the great film of his life. (A. Roberts, M. A.)
The meanness of not confessing Christ
I believe there are many in this congregation who wake every morning to pray, and who never let the evening shadows go without perfuming them with their grateful thanks for the mercies of the day; who study their Bibles more than many professing Christians; and who believe that the life they now live is by faith in the Son of God, but who yet do not wish to have it known, and shrink from joining the Church, and making a public acknowledgment of the debt they owe to Christ. They mean to be Christians, but not to avow themselves such. Thus they will leave the world to suppose that their manifest virtues are self-cultured, and that Christian lives may be led without Christ. If I were a pupil of Titian, and he should design my picture, and sketch it for me, and look over my work every day and make suggestions, and then, when I had exhausted my skill, he should take the brush and give the finishing touches, bringing out a part here and there, and making the whole glow with beauty, and then I should hang it upon the wall and call it mine, what a meanness it would be! (H. W. Beecher.)
For they loved the praise of man more than the praise of God
The uses of praise
I. PRAISE IS ONE OF THE MOST ACTIVE AND IMPORTANT OF ALL THE INFLUENCES THAT AFFECT HUMAN LIFE. A man without a sense of pleasure in other men’s approbation is not well fitted to live among men. Its operation tends continually to restrain men from offence. It incites to doing of a thousand things which are agreeable and which we should not have thought of doing if it had not been for the desire to produce pleasure in others, and so reflexively to win their favour. In these directions it cooperates easily with benevolence. When it works upward, and is in alliance with reason, duty, and religion, then it becomes a glorious incitement, a stimulus to industry and to chivalry. If those from whom we desire praise are praiseworthy, then to desire their praise is to set in operation within ourselves the machinery by which we lift ourselves toward their level. Where it includes the approval of great spirits generically, and of God, then the highest form of motive power is reached.
II. THE VALUE OF THIS FUNCTION IN LIFE DEPENDS ON ITS ASSOCIATIONS AND EDUCATION. Of all the faculties it is the most illusive. When not rightly trained it is deceiving, and when improperly exercised it is weakening. Associated with conscience it should reject all undeserved praise. Men ought to be ashamed to be praised for what they know is not true, and when they lay traps for it how beggarly is the degradation to which they have come. How many array themselves on the side of right to be praised! Who accepts truth which is unpopular, and love that which their conscience tells them is just when it will bring down upon them the discredit of the whole community? How easy is it to bring men on the side that is popular. As long as slavery was an accredited fact and not to be disturbed, it was a very ungracious thing to stand up for human liberty; but no sooner was the public sentiment changed than men sprang up thicker than asparagus and cried, “Oh, the preciousness of emancipation.” So men think they are following the truth when they are simply lusting for praise. As an auxiliary there can be no objection to it. If a man in the performance of duty afterwards finds himself the subject of praise, all well and good; but it is necessary that it should be the second or the third, and not the primary or dominant motive. Those surrounded by a low-toned public sentiment are apt to have an indiscriminate hankering after praise and to be so demoralized that they even become vain of sinful courses. There are men whose foul tongue is their strength and they glory in it. There are men proud of their rudeness. They think it praiseworthy to be singular in this respect. Men enter into competition with each other as to which can eat or drink the most. Yea, crimes become virtues in the sight of many.
III. ILLUSTRATIONS.
1. As an incitement to artistic work, the love of praise should always wait on and follow achievement, and never precede it. No man who works for praise can ever become a leading artist.
2. This is true also of literary work. No author will live whose paper is a looking glass. No man will write thoughts but he who is utterly unconscious and lost in his subject.
3. In politics everything is made to turn on the popular vote, and our public men grow up questioning not, “What will be the influence of this or that as to the right or wrong?” but, “How will it strike my constituents and affect my chances?” And the inspirations of God in the lines of truth are sacrificed to this miserable and mercenary regard for praise which men want and do not deserve.
4. Of all places there is none where self-consciousness and the love of praise are so fatal as in the pulpit. There is a wide range for the selection of themes by the preacher, but how many are chosen that jar on the nerves of the lovers of pleasure, wealth, etc.? In the treatment especially of great public questions, what conservatism and fear of men’s opinions there is? No man can effectually preach the truths of the Christian life who is not willing to throw himself instantly into anything that is needful and be lost to popularity so that it is with truth and God that he stands.
IV. IN THIS SUBJECT WE HAVE MATTER FOR VERY PROFOUND SELFEXAMINATION.
1. It is a question for many how much of your religion is other than conformity to public custom, and how much is simple conformity to what is respectable.
2. Is the praise you receive beneficial in its effect upon you? Is it preparing you for higher association in the kingdom above? The day hastens. Soon we shall stand before Him who has declared that if in this evil generation we are ashamed of Him, He will be ashamed of us. (H. W. Beecher.)
The praise of men
I. THE FOLLY OF AN OVER-VALUATION OF THE OPINION OF MEN. The condemnation was not that the rulers loved the praise of men, but they loved it more than the praise of God. This overweening regard to human opinion is
1. Very common. Not that the esteem of others is sinful, because deference to the opinion of the wise and good is wisely implanted in our nature. The perversion of an instinctive tendency does not convert a good principle into a bad one. The love of praise is not to be condemned if limited to the praise of good men for right sentiments and good actions. It must, however, be an insufficient principle of conduct, because it may be extended to the praise of bad men for bad actions. We must not then say that the love of praise or fear of blame is necessarily sinful. Opinion is the prop and stay of all social intercourse. Reputation for honour, etc., is essential, while man is man. “No man liveth to himself.” Jacob said of Judah, “Thou art he whom thy brethren shall praise”; and to stand well in the opinion of good men is a means of blessing to the Church and the world. St. Paul says, “If there be any praise, think on these things.” Only remember that this love of praise should be followed by a love of praiseworthiness, and a fear of blame of blameworthiness; otherwise it will be only vanity in disguise. The man who is above or below the good opinion of ethers, must be more or less than man. He who sets no value upon the just estimation of society is often careless of the actions which tend to produce it.
2. It may be abused, and become implicit idolatry like that of the heathen who served the creature more than the Creator. It was the same with the young ruler, Pilate and Felix. “This is the victory that overcometh our faith--even the world.”
3. This sinful preference of man to God is dangerous in its issue. It hazards the less of the soul, and draws down the displeasure of God (see following verses).
II. CONSIDERATIONS WHICH MAY CORRECT THIS EVIL.
1. The worthlessness of the men for whose commendation we are ready to renounce Christ. Let us know why and for whom we are prepared to make shipwreck of faith and good conscience. For what did Judas betray Christ? The favour of worthless Pharisees and thirty pieces of silver. For what did Esau renounce his birthright? And for what do we give up the hope of acceptance with Christ? For the wretched smile of triflers, for the ribaldry of Paine and the “don’t know” of Spencer--a mess of pottage indeed. “An atheist’s laugh is a poor exchange for a Deity offended.”
2. The study of the best models. The men of whom this world was not worthy, were not the men who bowed to ruling opinions. Paul conferred not with flesh and blood; Columbus turned a deaf ear to worldly wisdom, or he would never have discovered a new world. Had Milton been swayed by popular opinion he would never have left a name immortal. Defoe was offered wealth and preferment to support government measures by a venal pen, but he sternly refused, and borrowed a guinea to supply his wants for the day. Study the answer of the Three Hebrew Children and the example of Christ. We talk of the public opinion of earth, but forget that there is a public opinion in heaven (Hebrews 12:10).
3. Estimate of the value of the Divine opinion. God is the standard of all excellence. His approbation is the seal of honour.
4. Anticipate the decisions of the great day. (T. H. Day.)
The supreme value of that honour which cometh from God
I. THERE IS NOTHING IN THE NATURE OF PRAISE THAT IS ABSOLUTELY SINFUL. It is nowhere condemned except in the form of flattery, which is not praise but simply lying. It is needful to bear this in mind, because, through erroneous notions, many receive what is done for them or for God’s cause with chilling indifference, which has a detrimental effect particularly on the young. To see that praise is not sinful, we have but to study the generous commendations of our Lord and of St. Paul. Then how frequently has it animated the faint and discouraged, as in the case of St. Paul at Appii Forum.
II. THE PRAISE OF MEN AND THE PRAISE OF GOD ARE FREQUENTLY OPPOSED. For man often condemns what God approves, and vice versa. God cannot look upon any form of sin with allowance, but man condones and sometimes applauds the grossest vices.
III. BOTH IN BESTOWING AND ACCEPTING PRAISE WE SHOULD BE GUIDED ENTIRELY BY THE MIND OF GOD. He knows what is praiseworthy, and has revealed His mind on the subject. Never receive or give flattery for what the Bible condemns.
IV. TO THIS UNHAPPY PREFERENCE FOR THE PRAISE OF MAN BEFORE THAT OF GOD MAY BE TRACED THE MISERY AND RUIN OF MANKIND. (Congregational Remembrancer.)
The desire for admiration
The human eye of admiration I seek is like the scorching ray that destroys all the delicate colours in the most costly material. Every action that is done only to be seen of others, loses its freshness in the sight of God, like the flower that, passing through many hands, is at last hardly presentable to anyone, much less to a dear friend. (T. H.Leary, D. C. L.)
The peril of the love of praise
A clergyman once had a dream, in which another popular clergyman appeared to him in his garden and asked the time of the day. “Twenty-five minutes past four,” said the other. “It is then exactly an hour since I died, and I am damned;” “Damned for what?” said the other. “Not for not preaching the gospel, for I have many seals to my ministry; but I have sought the praise of men more than the praise of God.” The first clergyman on going to the service in the evening (Sunday) was asked “if he had heard of the loss of such a church whose minister had died.” “When?” said the clergyman. “Twenty-five minutes past three this afternoon!”
Love of fame rebuked
There was one Michael Fenwick that travelled with Wesley as a sort of groom, nurse, and occasional exhorter. The good man was vain enough to complain, one day, that his name was never inserted in Wesley’s published “Journals.” In the next number of the “Journals” he found his name in a connection that probably did not serve to increase his vanity. “I left Epworth,” wrote Wesley, “with great satisfaction, and about one, preached at Clayworth. I think none were unmoved but Michael Fenwick, who fell fast asleep under an adjoining hayrick.” (Dr. Haven.)
Jesus cried and said.
The rejected message
A message of
I. LOVE FROM THE FATHER (John 12:49).
1. The substance of the message--a revelation of the Father (John 12:45).
(1) Of His name, Father.
(2) Of His character, love.
(3) Of His gift, the Son.
(4) Of His purpose, salvation (John 12:47).
2. The medium of its transmission--through Christ, God’s
(1) Son (John 12:50);
(2) Representative (John 12:44);
(3) Commissioner (John 12:44; John 12:49).
3. The heinousness of its rejection--to reject Christ and His message the same thing as to reject the Father and His message (John 12:44).
II. SALVATION FOR THE WORLD (John 12:46-47).
1. Of Salvation from the darkness of
(1) Intellectual error.
(2) Moral unholiness.
(3) Legal condemnation.
(4) Eternal death.
2. Of salvation through faith--through hearing, believing, keeping Christ’s words.
3. Of salvation forever--through escaping the final judgment and entering at the last day upon eternal life.
III. JUDGMENT FOR THE UNBELIEVING (John 12:48).
1. Its time--the last day.
2. Its author--the Word of Christ.
3. Its ground--unbelief and disobedience.
IV. ETERNAL LIFE FOR THE FAITHFUL (John 12:50).
1. The object of the Father’s commission.
2. The burden of the Son’s commission.
3. The issue of the individual’s faith. Lessons
1. Thankfulness for the gospel message.
2. Watchfulness against the sin of unbelief.
3. Prayerfulness that the news of salvation may be propagated through the earth.
4. Trustfulness that we may escape the judgment of the last day.
5. Earnestness to lay hold of eternal life. (T. Whitelaw, D. D.)
I am come a Light into the world.
Light for the world’s darkness
I. OUR WORLD IS DARK. God did not make it so, but man has darkened it, and Satan and sin have darkened it. It is a darkness of
1. Sleep. The sleeper sees not the light. He may dream that he does so, but that is all.
2. Death. With life, light flees.
3. The tomb. Buried, the darkness is double.
4. Satan. He is the ruler of the darkness of this world.
5. Hell. Our world is an earnest of the blackness of darkness forever. The shadow of hell is over it.
II. THERE IS LIGHT FOR IT. Deep as is the darkness, it is not hopeless. There is enough of light in God and heaven yet. Light has not been quenched throughout the universe, though driven from our world.
III. THIS LIGHT HAS COME. It is not in heaven merely; it has come down to earth. The gospel is an announcement of the arrival of the light.
IV. CHRIST IS THE LIGHT. The brightness of Jehovah’s glory; the true Light; the Sun of Righteousness; the Day Star; the bright and morning Star. All the light of the Godhead, of heaven, of the universe, is centred in Him. He is the Light of the World because
1. Of what He shows us of the Father. He that hath seen Him hath seen the Father.
2. Of what He does to us--pardons, heals, comforts, blesses, saves.
3. Of what He is yet to do for our world. His reign shall be the reign of light, and the earth shall rejoice in His light.
V. THE WAY IN WHICH THE LIGHT ENTERS. Not in working or waiting, but believing. Faith ends the darkness, and lets in the glorious light.
VI. THE FREENESS AND UNIVERSALITY OF THE LIGHT. “Whosoever.” (H. Bonar, D. D.)
Believers shall not abide in darkness
Perhaps the worst feature of darkness is, that it is so bewildering. You have to walk, and yet your way is hidden from your eyes. This is hard work. God will help His children, will He not? Ay, that He will, but we cannot see how I We look upward, and see no twinkling star; downward and do not even find a glow worm. Surely we shall see a candle in some window! But no! we are lost in a dark wood. Have we not somewhere about us a match that we could strike? We fumble for it; we find it, it is damp, we have no light. The question that now chills the heart is--How can God deliver me? We do not see how He can make a way of escape. What simpletons we are to fancy that if we do not see a way of deliverance God does not see one either! If you have ever steamed up the Rhine, you have looked before you, and it has looked as if you could go no further; the river seemed to be a lake; great mountains and vast rocks blocked up all further advance. Suddenly there has been a turn in the stream, and at once a broad highway has been before you, inviting you to enter the heart of the country. Perhaps in Providence you are in one of those parts of the river of life where no progress appears possible. You are quite blocked up, and this causes you darkness of mind. Cease from this unbelieving bewilderment. Rest in the Lord, and wait patiently for Him, and He shall give thee thy heart’s desire.” (C. H. Spurgeon.)