Christ's Fullness Received by His People

NOT only does John say that our Lord Jesus Christ is “full of grace and truth,” but he adds, “and of His fullness have all we received.” It is not one saint alone who has derived grace from the Redeemer, but all have done so; and they have not merely derived a part of the blessings of grace from Jesus, but all that they ever had they received from Him.

It would be a wonderful vision if we could now behold passing before us the long procession of the chosen, the great and the small, the goodly fellowship of the apostles, the noble army of martyrs, the once weeping but now rejoicing band of penitents. There they go! Methinks I see them all in their white robes, bearing their palms of victory. But you shall not, if you stay the procession at any point, be able to discover one who will claim to have obtained grace from another source than Christ; nor shall one of them say, “I owed the first grace I gained to Christ, but I gained other grace elsewhere.” No, the unanimous testimony of the glorified is, “Of His fullness have all we received.” My inner eye beholds the countless throng as the wondrous procession passes, and I note how every one of the saints prostrates himself before the throne of the Lamb, and all together they cry, “ ‘Of His fullness have all we received.’ Whoever we may be, however faithfully we have served our Master, whatever of honor we have gained, all the glory is due unto our Lord, who has enabled us to finish our course, and to win the prize. ‘Non nobis, Domine!’ is our cry; ‘not unto us, O Lord, not unto us, but unto Thy Name be all the praise!’ ”

What a precious truth, then, we have before us, that all the saints in all ages have been just what we must be if we would be saved; that is, receivers! They did not any of them bring anything of merit to Christ, but they received everything from Him. If they, at this moment, cast their crowns at His feet, those crowns were first given to them by Him. Their white robes are wedding garments of His providing. The whole course of saintship is receptive. None of the saints above talk of what they gave to Jesus, none of them speak of what came of themselves; but, without a solitary exception, they all bear testimony that they were receivers from Jesus’ fullness.

This truth casts mire into the face of human self-sufficiency. What! is there not one saint who had a little grace of his own? Is there not one of all the favored throng who could supply himself with what he needed? No, not one. Did none of them look to the works of the law? No, they all went to Jesus and His grace, not to Moses and the law. Did none of them trust in priests of earthly anointing? Did none of them bow down before holy fathers and saintly confessors to obtain absolution? There is not a word said about any such gentry, nor even a syllable concerning appeals to saints and saintesses; but all the saved ones declare that they received grace and salvation direct from His fullness, who filleth all in all.

These receptive saints received very abundantly from Christ’s fullness. They drew from an abundance, and they drew largely from it, as the words seem to indicate. It is worth while to notice the marvelous simplicity of the one act by which salvation comes to all saints. It is merely by receiving. Now, receiving is a very easy thing. There are fifty things which you cannot do; but, my dear friend, you could undoubtedly receive a guinea, could you not, if it were offered to you? There is not a rational man, or woman, or child, so imperfect in power as to be unable to receive. Everybody seems capable of receiving to any amount; and, in salvation, you have to do nothing but merely receive what Christ gives.

There is a beggar’s hand, and if it be wanted to write a fair letter, it cannot do that, but it can receive alms. Try it, and the beggar will soon let you know that it can do so. Look at that next hand; see you not that it has the palsy? Behold how it quivers and shakes! Ah! but for all that, it can receive. Many a palsied hand has received a jewel. But the hand that I now see, in addition to being black, and palsied, is afflicted with a foul disease; the leprosy lies within it, and is not to be washed out by any mode of purification known to us; yet even that hand can receive; and the saints all came to be saints, and have remained saints, through doing exactly what that poor black, quivering, leprous hand can do. There was not in John any good thing but what he had received from his Master; there was not in the noble proto-martyr, Stephen, one grain of courage but what he had received from Christ; Paul, Apollos, Cephas,—all these had nothing but what they took from Him. If, then, they received everything from Christ, why should we hesitate to do the same?

All their grace came by receiving; so, dear reader, I put to you the question,—Have you received of the fullness of Christ? Have you come to Him all empty-handed, and taken Him to be your All-in-all? I know what you did at first; you were busy accumulating the shining heaps of your own merits, and esteeming them as if they were so much gold; but you found out that your labor profited not, so at last you came to Christ empty-handed, and said to Him, “My precious Savior, do but give me Thyself, and I will abandon all thought of my own merit. I renounce all my giving, and doing, and working, and I take Thee to be everything to me.” Then, friend, you are saved if that be true, for acceptance of Christ is the hall-mark of saints.

The fullness of God’s grace is placed where you can receive it, where you can receive it now, for it is placed in Him who is your Brother, bone of your bone, and flesh of your flesh; it dwells in Him who loves to give it, because, as our Head, He delights to communicate grace to all the members of His mystical body. The plenitude of grace dwells in Him who is Himself yours; and since He is yours, all that is in Him is yours. You need not pray as if you had no inheritance in the blessing which you seek. Christ is the Trustee of the fullness of God, and the ownership of it is vested in His people; you have only to ask of Him, and He will give you that which is your own already. Why do you hesitate? How can you linger? The Father has placed His grace in Christ because it gratifies His love to His Son. It pleases the heart of the great God to see Jesus adorned with the fullness of Deity, and every time Jesus gives out grace to believers, the heart of God is thereby gladdened. How can you hesitate about receiving it if it pleases God for you to partake of it? You may go with high expectation of comfort, since Jesus Himself is honored by your going to Him. He obtains glory by distributing of His fullness to empty sinners, who, when they receive grace, are sure to love Him; then, how can you think Him reluctant to bestow the gift which will increase His glory?

Thinking upon this subject brings to my mind right joyful memories of the hour when first these eyes looked to Christ, and were lightened; when I received pardon from His dying love, and knew myself forgiven. Have not many of my readers similar recollections? And since your conversion, is it not true that everything good you have ever had you have received from your Lord? What have you drunk out of your own cistern? What treasure have you found in your own fields? Nakedness, poverty, misery, death,—these are the only possessions of nature; but life, riches, fullness, joy,—these are gifts of grace through Jesus Christ. Are you accepted before God? Then, He has justified you. Have you been kept? Then, He has preserved you. Are you sanctified? Then, He has cleansed you by His blood. Do you know, by full assurance, your interest in the Father’s love? Then, He gave you that assurance. All you have, and all you ever will have, all that every saint who ever will be born shall have, that is worth the having,—all has been received, and will be received from Christ’s fullness.

Do you not know, too, that when you receive from Christ, you gain by that very act? I am so thankful that Christ has not put the fullness of grace in myself, for then I should not require to go to Him so often; or if I did go to Him, I should not have an errand to go upon of such importance as to justify me in seeking an audience; but now, every time I go to Christ’s door, I can plead necessity. We go to Him because we must go. When is there an hour when a believer does not need to receive from Jesus? Go, then, beloved, to Him often, since your going honours Christ, pleases God, and is the means of soul-enrichment for yourselves.

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 131–136). Bellingham, WA: Logos Bible Software. (Public Domain)

Security of Christ's Sheep

John 10:27, 28. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

WHILST we acknowledge with gratitude the powers of reason in investigations of a speculative or temporal nature, we must be very jealous of its conclusions in matters that are purely spiritual or practical. In whatever relates to God and to the soul, its decisions are apt to be biased by prejudice, or interest, or passion; and it yields, or withholds, assent, not so much according to the weight of evidence adduced, as according to the dispositions which are called forth into exercise. This was peculiarly manifest amongst the persons who attended on the ministry of our Lord: some were so wrought upon by the greatness of his miracles, and the impressive wisdom of his discourses, that they could not but receive him as the Messiah; whilst others were always complaining of want of evidence, and always caviling at his words. In the preceding context we are told, that “the Jews came round about him, and said, How long dost thou make us to doubt? if thou be the Christ, tell us plainly. Jesus answered them, I told you; and ye believed not.” He then informs them what the source was of their unbelief; “Ye believe not, because ye are not of my sheep:” you are destitute of those gracious qualities which would have fitted you for receiving my word: had you been given to me by the Father, and possessed the dispositions which characterize my sheep, you would have both believed in me, and reaped all the benefits of that faith: “My sheep hear my voice; and I know them, and they follow me,” &c.

In these words, our Lord refers to a conversation which he had recently had with them respecting his sheep; and goes on to declare,

I.    Their character—

This is delineated with great simplicity:

1.   They hear his voice—

Sheep that are well attended, are always observant of the shepherd’s voice: so is the Christian also of the voice of Christ. Christ speaks to us in his word as truly as ever he spake to his Disciples in the days of his flesh: and it is the delight of all his people to hear and obey his word. The inspired volume is to them a source, an inexhaustible source, of comfort: they read it, they meditate upon it, they pray over it, they “esteem it more than their necessary food.” When they open it, they look up to their Divine Master, and say, “Speak, Lord, for thy servant heareth;” “Open thou mine eyes, that I may see wondrous things out of thy law.” Directions, warnings, invitations, promises, are all alike acceptable to them: everything that conveys to them the mind and will of their good Shepherd, is received with implicit faith, and unreserved obedience.

2.   They follow his steps—

In the written word they behold the path their Savior trod; and wherever they see the traces of his feet, they endeavor to follow. They inquire not whether the way be arduous and self-denying, or perilous and beset with enemies; all that they desire is, to ascertain precisely the path of duty; and then to walk in it with steadiness and perseverance. They plainly see that their Shepherd is gone before them towards Zion, regardless of all dangers, indifferent to all the things of this world, and intent only on executing the will of his heavenly Father; and thither they direct their steps, cultivating in everything “the mind that was in him,” and endeavoring “to walk as he walked.”

In proportion as they pursue this path, they augment,

II.   Their happiness—

The Lord Jesus Christ regards them with approbation—

It is true that he “knows them” all by name; nay more, he knows everything relating to them, their wants, their weaknesses, their fears, their trials, their exertions, their desires. But the word in our text is intended to express the approbation with which their Shepherd notices their well-meant endeavors. And what can afford them greater happiness than the enjoyment of his favor? “In his favor is life; and his loving-kindness is better than life itself.” Is it asked, How be conveys to them a sense of his favor? I answer, by “the witness of his Spirit,” by “the testimony of their own conscience,” by “shedding abroad his love in their hearts through the Holy Ghost.” It is a certain truth, that “he will manifest himself to them as he does not unto the world:” and he “will give them the white stone, wherein is a new name written, which no man knoweth, saving he that receiveth it^b.” In this sense of his love, they have a “peace that passeth all understanding,” and “a joy with which the stranger intermeddleth not.”

He loads them with his richest benefits—

Whatever he bestows upon them in this world, it is but a taste before the banquet, a drop before the shower, a pledge and earnest of infinitely richer blessings in the world to come. “He gives unto them eternal life:” he has prepared other pastures for them in heaven, where all his sheep from the commencement to the end of time shall be collected, and form “one-fold under one Shepherd.” If their “joys” even here are sometimes “unspeakable,” who shall declare the happiness reserved for them against that day? Never for a moment will they lose sight of their Beloved: they will hear his voice day and night: they will follow him incessantly without any weariness or difficulty: the richest images that can be borrowed from earthly things are incapable of conveying the smallest idea of the felicity that awaits them. And all this is given them; it is given them freely; it is given them now: it is said in our text, not, “I will give them,” but, “I give them:” the very moment that they are brought home to his fold, he bestows it on them: they have instantly a right and title to it; and when they go hence, they go and take possession of it, not as a new gift which shall then be conferred, but as an inheritance, which by the surest of all titles, they have before been enabled to call their own.

Their ultimate possession of these benefits is insured to them in such a manner, as warrants us to affirm and to rejoice in,

III.  Their security—

Nothing shall be permitted to rob them of their inheritance—

Sheep may perish either from internal disorders, or from outward enemies: and it should seem that the sheep of Christ also may fail of attaining eternal blessedness either through the corruptions of their own hearts, or through the assaults of their spiritual enemies. But against both these dangers their Shepherd has engaged to protect them: “they shall never perish, neither shall any pluck them out of his hand.” It is here taken for granted, that they are exposed to things, which, without the intervention of Omnipotence to prevent it, might terminate in their destruction: and every one of them feels that this is really the case. But Jesus guarantees, if I may so say, their safety: he has himself begun the good work in them, and he undertakes to perfect it: he “has laid the foundation in their hearts, and he will finish it, and bring forth the top-stone:” he has reserved heaven for them; and he will keep them for it^c.

For this Jesus pledges his own veracity and his Father’s power—

It is not asserted here, that they shall never be tempted: nor is it asserted that they shall never fall: but it is asserted that they shall never perish, nor be plucked out of their Redeemer’s hand. What shall we say then? That they are at liberty to live in sin? No; there is no such license allowed them. The way in which they shall be kept from perishing, is, by giving them “grace sufficient for them,” by enabling them to “mortify the deeds of the body,” and by sanctifying them throughout “in body, soul, and spirit,” and by “bruising Satan under their feet.” In this way they shall be made “more than conquerors through Him that loved them.” And, because Jesus was about to leave his Disciples, and to commit the keeping of them to his heavenly Father, he pledges himself, that his Father also, who was infinitely above all created Powers, yea, and greater than he himself also, as man, and as Mediator, should effectually preserve them; and that no enemy should prevail against them, unless he should first overcome Jehovah himself. This then being secured to them by a promise that cannot fail, and by a power that cannot he overcome, we may congratulate the sheep of Christ in the words of their good Shepherd; “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.”

Now because of the singular importance of this subject, we shall,

1.   Guard it against abuse—

By referring the final issue of our warfare to the veracity and power of God, rather than to the faithfulness and diligence of man, it may be thought that we open a door for licentiousness of manners, or at least for carelessness and indifference in our spiritual concerns. But if it be recollected what has been stated as the character of Christ’s sheep, (that “they hear his voice” and “follow his steps;”) and what has been declared as to the manner of perfecting in them the good work, (that God enables them to mortify sin, and to vanquish Satan;) what room can there be for the objection of its tending to licentiousness? If however there be any man disposed to say, ‘God will not suffer me to perish, therefore I will be careless about my walk and conduct,’ he needs nothing more to prove that he is not one of Christ’s sheep; he has not the smallest resemblance to his sheep; he is altogether deaf to the voice of Christ; he walks in a way directly opposite to his; and, instead of vanquishing sin and Satan, he is overcome by them. Whatever therefore he may call himself, he is no other than a wolf in sheep’s clothing. To imagine that he can attain the end without the means, is absurd; for God has ordained not only the end, but the means, and the end BY the means. See how clearly this is stated by St. Paul: “God,” says he, “hath from, the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth^d.” To what hath God chosen us? to enjoy the means of grace? to possess heaven, if we can earn it by our good works? No; he has chosen us to salvation, even “to the obtaining of the glory of our Lord Jesus Christ.” But has he left it to our choice in what way this end shall be attained? No: he has appointed “sanctification of the Spirit, and belief of the truth,” as the way to it: and if we are not proceeding in that way, it is in vain to think of ever attaining that end. If we choose to walk in sin, we may; but it will infallibly lead us to perdition: holiness is the appointed path to heaven; and “without holiness no man shall see the Lord.” To those, therefore, who would take the comfort arising from this subject, we recommend, that they judge of their state by their character and conduct: if they resemble Christ, and are walking truly in his ways, let them confidently trust in Him who “is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy:” but let them never entertain the thought of reaching heaven in any other than the appointed way: for, if they resemble “the goats,” it is in vain to hope that they shall have their portion with “the sheep.”

2.   Defend it against objections—

Many are the objections confidently urged against the doctrines here maintained: and I most willingly acknowledge that these mysterious truths are to be stated with extreme caution, and that they should occupy only such a space in our general ministrations as they appear to occupy in the Holy Scriptures. Yet we must not keep back any part of divine truth; but, when occasion offers, must “declare the whole counsel of God.” It is true, that many pious men cannot receive these doctrines; and therefore we should, as much as possible, avoid such a statement of them as may wound their minds: still, however, we are not called to suppress the mention of them, but only to concede to others what we claim for ourselves, the right of forming our own judgment, and of being treated with respect and candor by those who differ from us.

It is said that the doctrines before stated are contrary to Scripture, to fact, and to the interests of morality.

The Scripture, it is said, abounds with warnings and exhortations to obedience; in many of which our final enjoyment of God’s favor is actually suspended on our perseverance in his ways. All this is true; and we are grieved, when any, from an undue attachment to human systems, attempt to deny it: but is it not also true that the Scriptures abound with passages of like import with the text^e? The great fault of those who adopt human systems is, that they will be wise above what is written, and, instead of receiving God’s word as little children, will presume to reject everything which they cannot reconcile with their own favorite opinions. Who could ever reconcile God’s fore-knowledge with the free-will of man? but who will venture to deny either? So, we may not see how to reconcile God’s determination to keep his people, with his cautions against the danger of apostasy; and yet God’s determinations may exist, without superseding the need of fear and caution on our part; nay, I am persuaded, that they are carried into effect by means of that very fear which his warnings inspire. And this is, I apprehend, the true solution of the difficulty, as far as it can be solved by man. God’s precepts teach us what we ought to do: his exhortations put us upon making every exertion in our power: his threatenings humble us for our short-comings and defects: his promises incline us to look to him for strength: and his covenanted engagements encourage us to “hope even against hope,” and to renew our exertions in an assured expectation of ultimate success. View the different portions of Scripture in this way, and, whatever the heat of controversy may lead men to urge against each other, there will be found no real opposition between them, but a perfect harmony in every part.

But, it may be said, it is contrary to fact that the Lord’s people are so preserved; for the inspired records inform us of many who “make shipwreck of their faith,” and “whose end,” in consequence of their apostasy, was “worse than their beginning.” This also is true: but it disproves not one atom of what is asserted in our text.

Hear what St. John says to this very point: he acknowledges that some had apostatized from the truth: but, says he, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us^f.” To this it may be replied, that, if apostates are disclaimed as having ever really belonged to Christ, it is impossible to tell who do really belong to him. I readily acknowledge, that no man can know either that he himself belongs to Christ, or that any other person does, except by his works, or in any degree further than he is warranted by his life and conversation. If a man have the mark and character of Christ’s sheep, he may have a good hope that he belongs to Christ; but the very moment that he declines from that character, his evidences of relation to Christ decay, and, together with them, his hope of ultimate acceptance with him. “The foundation of God standeth sure; the Lord knoweth them that are his: but let everyone that nameth the name of Christ depart from iniquity.”

As to the objection that these doctrines are contrary to the interests of morality, it has been already answered, when we were guarding this subject from abuse. The doctrine that asserts that we shall be kept in the way of holiness, can never be inimical to the interests of holiness. But we would further ask, What must be the effect of denying these doctrines? Will not men be tempted to trust in an arm of flesh? and will not that issue in disappointment? and will not repeated disappointments tend to create despondency? People are apt to dread the idea of despondency as connected with the doctrines of grace: but we will venture to affirm, that, for one instance of despondency arising from a view of the sovereignty of God, and of our entire dependence upon his power and grace, a hundred instances arise from want of just views of this subject. What is the answer which we uniformly receive when we exhort men to walk in the steps of Christ? Is it not this! ‘We cannot: You require more of us, than we are able to perform?’ Of course, in these persons exertion is discouraged; and they remain bond-slaves of Satan, because they conceive it impossible that they should be delivered from his power: whereas, the person who believes that God is all-sufficient and faithful to his promises, is encouraged to renew his application to him from day to day, and, even under the most distressing circumstances, to expect a happy termination of his conflicts. A view of God, as “able to keep us from falling,” and as engaged to “perfect that which concerneth us,” will be a cordial to the drooping soul: and will enable us to adopt the triumphant language of Christ himself; “He is near that justifieth me; who will contend with me? Let us stand together; Who is mine adversary I let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me^g?” And what the effect will be of such a cheering hope as this, I leave you to judge. Only see it realized in the Apostle Paul, and we have no fear about any conclusions that shall be drawn from it^h.

3.   Improve it for your encouragement—

What unspeakable encouragement is here afforded to those who are yet ignorant of Christ! Who can hear this saying, and not wish to be numbered amongst his sheep? Methinks the hope of obtaining such security should induce everyone to return from his wanderings, and to put himself under his guidance and protection. Where shall we find any such promise made to those who are at a distance from the fold of Christ? Where has God said to them, “Ye shall never perish?” To them belongs rather that tremendous threatening, “Except ye repent, ye shall all perish.” O that all who are going astray might consider this, and “return immediately to the Shepherd and Bishop of their souls!”

To you who have fled to him for refuge, here is indeed strong consolation. You are sensible of manifold corruptions, any one of which is sufficient to destroy your souls. You feel your weakness too, and your utter inability to withstand that roaring lion that seeketh to devour you. What then would you do, if you were left to preserve yourselves by the unassisted efforts of your own strength and resolution 2 To you it is no little joy to be assured, that you are in the hands of an Omnipotent Being, against whom neither earth nor hell shall ever be able to prevail, and who engages in your behalf, that you shall never perishⁱ. Learn then to “cast your care on Him,” and to commit the keeping of your souls to Him in well-doing, as into the hands of a faithful Creator^k.”^[1]

Chapter Four

Christ’s Forerunner

John 1:19–34

Following our usual custom, we begin by submitting an Analysis of the passage which is to be before us. In it we have:—

1.   The Jews’ inquiry of John, and his answers, John 1:19–26,

(1)  “Who art thou?” Not the Christ: 19, 20.

(2)  “Art thou Elijah?” No: 21.

(3)  “Art thou that prophet?” No: 21.

(4)  “What sayest thou of thyself?” A “voice:” 22, 23.

(5)  “Why baptizeth thou?” To prepare the way for Christ: 24–26.

2.   John’s witness concerning Christ: John 1:27.

3.   Location of the Conference, John 1:28.

4.   John proclaims Christ as God’s “Lamb,” John 1:29.

5.   The purpose of John’s baptism, John 1:30–31.

6.   John tells of the Spirit descending on Christ at His baptism, and foretells that Christ shall baptize with the Spirit, John 1:32, 33.

7.   John owns Christ’s Deity, John 1:34.

Even a hurried reading of these verses will make it evident that the personage which stands out most conspicuously in them is John the Baptist. Moreover, we do not have to study this passage very closely to discover that, the person and the witness of the Lord’s forerunner are brought before us here in a manner entirely different from what we find in the first three Gospels. No hint is given that his raiment was “of camel’s hair,” that he had “a leathern girdle about his loins,” or that “his meat was locusts and wild honey.” Nothing is recorded of his stern Call to Repentance, nor is anything said of his announcement that “the kingdom of heaven is at hand.” These things were foreign to the design of the Holy Spirit in this fourth Gospel. Again; instead of referring to the Lord Jesus as the One “whose fan is in his hand,” and of the One who “will thoroughly purge his floor, and gather his wheat into his garner, but he will burn up the chaff with unquenchable fire” (Matthew 3:12), he points to Him as “the Lamb of God which taketh away the sin of the world.” And this is most significant and blessed to those who have been divinely taught to rightly divide the Word of Truth.

Without doubt John the Baptist is, in several respects, one of the most remarkable characters that is brought before us in the Bible. He was the subject of Old Testament prophecy (Isa. 40); his birth was due to the direct and miraculous intervention of God (Luke 1:7, 13); he was “filled with the Holy Spirit even from his mother’s womb” (Luke 1:15); he was a man sent from God” (John 1:6); he was sent to prepare the way of the Lord (Matthew 3:3). Of him the Lord said, “Among them that are born of women there has not risen a greater than John the Baptist” (Matthew 11:11); the reference being to his positional “greatness,” as the forerunner of the Messiah: to him was accorded the high honor of baptizing the Lord Jesus. That Christ was referring to the positional “greatness” of John is clear from His next words, “notwithstanding he that is least in the kingdom of heaven is greater than he.” To have a place in the kingdom of heaven will be a more exalted position than to be heralding the King outside of it, as John was. This, we take it is the key to that word in John 14:28, where we find the Lord Jesus saying, “My Father is greater than I”—greater not in His person, but in His position; for, at the time the Savior uttered those words He was in the place of subjection, as God’s “Servant.”

Our passage opens by telling of a deputation of priests and Levites being sent from Jerusalem to enquire of John as to who he was: “And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?” (John 1:19). Nothing like this is found in the other Gospels, but it is in striking accord with the character and scope of the fourth Gospel, which deals with spiritual rather than dispensational relationships. The incident before us brings out the spiritual ignorance of the religious leaders among the Jews. In fulfillment of Isaiah’s prophecy, the Lord’s forerunner had appeared in the wilderness, but, lacking in spiritual discernment, the leaders in Jerusalem knew not who he was. Accordingly, their messengers came and enquired of John, “Who art thou?” Multitudes of people were flocking to this strange preacher in the wilderness, and many had been baptized by him. A great stir had been made, so much so that “men mused in their hearts of John, whether he were Christ, or not” (Luke 3:15), and the religious leaders in Jerusalem were compelled to take note of it; therefore, did they send a deputation to wait upon John, to find out who he really was, and to enquire into his credentials.

“And he confessed, and denied not; but confessed, I am not the Christ” (John 1:20). These words give plain intimation of the Spirit in which the priests and Levites must have approached John, as also of the design of “the Jews” who had sent them. To them the Baptist was an interloper. He was outside the religious systems of that day. He had not been trained in the schools of the Rabbins, he had held no position of honor in the temple ministrations, and he was not identified with either the Pharisees, the Sadducees, or the Herodians. From whence then had he received his authority? Who had commissioned him to go forth bidding men to “Repent.” By what right did he baptize people? One can imagine the tone in which they said to John, “Who art thou?” No doubt they expected to intimidate him. This seems clear from the fact that we are here told, “and he confessed, and denied not.” He boldly stood his ground. Neither the dignity of those who had sent this embassy to John, nor their threatening frowns, moved him at all. “He confessed, and denied not.” May like courage be found in us when we are challenged with an “Who art thou?”

“But confessed, I am not the Christ.” Having taken the firm stand he had, did Satan now tempt him to go to the other extreme? Failing to intimidate him, did the enemy now seek to make him boastfully exaggerate? Christ had not then been openly manifested: John was the one before the public eye, as we read in Mark 1:5, “And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan” (Mark 1:5). Now that the multitudes were flocking to him, and many had become his disciples (cf. John 1:35), why not announce that he was the Messiah himself! But he instantly banished such wicked and presumptuous thoughts, if such were presented by Satan to his mind, as most likely they were, or, why tell us that he “confessed I am not the Christ?” May God deliver us from the evil spirit of boasting, and keep us from ever claiming to be anything more than what we really are—sinners saved by grace.

“And they asked him, What then? Art thou Elijah? And he saith, I am not” (John 1:21). Why should they have asked John if he were Elijah? The answer is, Because there was a general expectation among the Jews at that time that Elijah would again appear on earth. That this was so, is dear from a number of passages in the Gospels. For instance, when the Lord asked His disciples, “Whom do men say that I the Son of man am?” they answered, “Some say that thou art John the Baptist (who had been slain in the interval), some Elijah, and others Jeremiah, or one of the prophets” (Matthew 16:13, 14). Again; as the Lord Jesus and His disciples came down from the Mount of Transfiguration, He said unto them, “Tell the vision to no man until the Son of man be raised from the dead.” Then, we read, “His disciples asked him, saying, Why then say the scribes that Elijah must first come?” (Matthew 17:9, 10). The expectation of the Jews had a scriptural foundation, for the last verses of the Old Testament say, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Mal. 4:5, 6). This prophecy has reference to the return to earth of Elijah, to perform a ministry just before the second advent of Christ, similar in character to that of John the Baptist before the first public appearing of Christ.

When asked, “Art thou Elijah?” John replied, emphatically, “I am not.” John had much in common with the Tishbite, and his work was very similar in character to the yet future work of Elijah; nevertheless, he was not Elijah himself. He went before Christ “in the spirit and power of Elijah” (Luke 1:17), bemuse he came “to make ready a people prepared for the Lord.”

Next, John’s interrogators asked him, “Art thou that prophet?” (John 1:21). What “prophet?” we may well enquire. And the answer is, The “prophet” predicted through Moses. The prediction is recorded in Deuteronomy 18:15, 18: “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken … I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.” This was one of the many Messianic prophecies given in the Old Testament times, which received its fulfillment in the person of the Lord Jesus Christ. “Art thou that prophet?” John was asked; and, again, he answered, “No.”

“Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?” (John 1:22). Searching questions were these—“Who art thou?”; “what sayest thou of thyself?” John might have answered, and answered truthfully, “I am the son of Zacharias the priest. I am one who has been filled with the Holy Spirit from my birth.” Or, he might have replied, “I am the most remarkable character ever raised up by God and sent unto Israel.” “What sayest thou of thyself?” Ah! that was indeed a searching question, and both writer and reader may well learn a lesson from John’s reply, and seek grace to emulate his lovely modesty—a lesson much needed in these days of Laodicean boasting.

“He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah” (John 1:23). Here was John’s answer. “What sayest thou of thyself?” “I am the voice of one crying in the wilderness,” he said. Becoming humility was this. Humility is of great price in the sight of God, and has had a prominent place in the men whom He has used. Paul, the greatest of the apostles, confessed himself “less than the least of all saints” (Eph. 3:8). And John here confesses much the same thing, when he referred to himself as “the voice of one crying in the wilderness.” Reader, what reply would you make to such a query—“What sayest thou of thyself?” Surely you would not answer, “I am an eminent saint of God: I am living on a very exalted plane of spirituality: I am one who has been much used of God.” Such self-exaltation would show you had learned little from Him who was “meek and lowly in heart,” and would evidence a spirit far from that which should cause us to own that, after all, we are only “unprofitable servants” (Luke 17:10).

When John referred to himself as “the voice,” he employed the very term which the Holy Spirit had used of him seven hundred years previously, when speaking through Isaiah the prophet—“The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God” (Isa. 40:3). And we cannot but believe this appellation was selected with Divine discrimination. In a former chapter, when commenting upon the titles of the Lord Jesus, found in John 1:7—“The light”—we called attention to the fact that Christ referred to His forerunner (in evident contrast from Himself as “the light”) as “the lamp that burneth and shineth” (John 5:35, R.V.). And so here, we are satisfied that another contrast is pointed. Christ is “the Word;” John was but “the voice.” What, then, are the thoughts suggested by this figurative title?

In the first place, the word exists (in the mind) before the voice articulates it. Such was the relation between Christ and His forerunner. It is true that John was the first to appear before the public eye; yet, as the “Word,” Christ had existed from all eternity. Second, the voice is simply the vehicle or medium by which the word is expressed or made known. Such was John. The object of his mission and the purpose of his ministry was to bear witness to “the Word.” Again, the voice is simply heard but not seen. John was not seeking to display himself. His work was to get men to listen to his God-given message in order that they might behold “the Lamb.” May the Lord today make more of His servants John-like; just “voices,” heard but not seen! Finally, we may add, that the word endures after the voice is silent. The voice of John has long since been stilled by death, but “the Word” abideth forever. Appropriately, then, was the one who introduced the Messiah to Israel, termed the “voice.” What wonderful depths there are in the Scriptures! How much is contained in a single word! And how this calls for prolonged meditation and humble prayer!

“The voice of one crying in the wilderness.” What a position for the Messiah’s forerunner to occupy! Surely his place was in Jerusalem. Why then did not John cry in the temple? Why, because Jehovah was no more there in the temple. Judaism was but a hollow shell: outward form there was, but no life within. It was to a nation of legalists, Pharisee ridden, who neither manifested Abraham’s faith nor produced his works, that John came. God would not own the self-righteous formalism of the Jews. Therefore, the one “sent of God” appeared outside the religious systems and circles of that day. But why did John preach “in the wilderness?” Because the “wilderness” symbolized the spiritual barrenness of the Jewish nation. John could only mourn over that which was not of God, and everything about him was in keeping with this: his food was that which he found in the wilderness, and his prophet’s garment testified to the failure that was evident on every hand.

“And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?” (John 1:24, 25). This final question put to John by the embassy from Jerusalem confirms what we have said upon verse 20. The religious leaders among the Jews were disputing John’s right to preach, and challenging his authority to baptize. He had received no commission from the Sanhedrin, hence “why baptizest thou?” John does not appear to have answered the last question directly, instead, he turns to them and speaks of Christ.

“John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not” (John 1:26). John continued to stand his ground: he would not deny that he baptized with water, or more correctly, in water, but he sought to get them occupied with something of greater importance than a symbolical rite. There is much to be learned from John’s answer here. These men were raising questions about baptism, while as yet they were utter strangers to Christ Himself—how like many today! Of what use was it to discuss with these Pharisee—commissioned “priests and Levites” the “why” of baptism, when they were yet in their sins? Well would it be for the Lord’s servants and those engaged in personal work for Christ, to carefully heed what is before us here. People are willing to argue about side issues, while the vital and central Issue remains undecided! And only too often the Christian worker follows them into “By-path meadow.” What is needed is for us to ignore all irrelevant quibbles, and press upon the lost the claims of Christ and their need of accepting Him as their Lord and Savior.

“There standeth one among you, whom ye know not.” How this exposed Israel’s² condition! How this revealed their spiritual ignorance! And how tragically true, in principle, is this today. Even in this so-called Christian land, while many have heard about Christ, yet in how many circles, yes, and in religious circles too, we may say, “there standeth one among you, whom ye know not!” O the spiritual blindness of the natural man. Christ, by His Spirit, stands in the midst of many a congregation, unseen and unknown.

“He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose” (John 1:27). What a noble testimony was this! How these words of John bring out the Divine glory of the One he heralded! Remember who he was. No ordinary man was John the Baptist. The subject of Old Testament prophecy, the son of a priest, born as the result of the direct intervention of God’s power, filled with the Holy Spirit from his mother’s womb, engaged in a ministry which drew great multitudes unto him, and yet he looked up to Christ as standing on a plane infinitely higher than the one he occupied, as a Being from another world, as One before whom he was not worthy to stoop down and unloose His shoes. He could find no expression strong enough to define the difference which separated him from the One who was “preferred before” him. Again we say, How these words of John bring out the Divine glory of the One he heralded!

“These things were done in Bethabara beyond Jordan, where John was baptizing” (John 1:28). There is, of course, some good reason why the Holy Spirit has been pleased to tell us where this conference took place, whether we are able to discover it or not. Doubtless, the key to its significance is found in the meaning of the proper nouns here recorded. Unfortunately, there is some variation in the spelling of “Bethabara” in the Greek manuscripts; but with Gesenius, the renowned Hebrew scholar, we are firmly inclined to believe this place is identical with “Bethbarah” mentioned in Judges 7:24, and which signifies “House of Passage,” which was so named to memorialize the crossing of the Jordan in the days of Joshua. It was here, then, (apparently) at a place whose name signified “house of passage,” beyond Jordan, the symbol of death, that John was baptizing as the forerunner of Christ. The meaning of this should not be hard to find. The significance of these names correspond closely with the religious position that John himself occupied, and with the character of his mission. Separated as he was from Judaism, those who responded to his call to repent, and were baptized of him confessing their sins, passed out of the apostate Jewish system, and took their place with the little remnant who were “prepared for the Lord” (Luke 1:17). Well, then, was the place where John was baptizing named “Bethbarah”—House of Passage.

“The next day John seeth Jesus coming unto him, and saith, Behold, the lamb of God, which taketh away the sin of the world” (John 1:29). “Behold the lamb of God:” the connection in which these words are found should be carefully noted. It was the day following the meeting between John and the Jerusalem delegation, a meeting which evidently occurred in the presence of others also, for John continues “this is he of whom I said, after me cometh a man which is preferred before me,” which is a word for word reference to what he had said to those who had interrogated him on the previous day—see verse 27; when he had also declared to those priests and Levites “which were sent of the Pharisees” (verse 24), “there standeth one among you, whom ye know not.”

“Behold the lamb of God.” The force of this Call was deeply significant when viewed in the light of its setting. The Pharisees were looking for a “prophet,” and they desired a “king” who should deliver them from the Roman yoke, but they had no yearnings for a Savior-priest. The questions asked of John betrayed the hearts of those who put them. They appeared to be in doubt as to whether or not the Baptist was the long promised Messiah, so they asked him, “Art thou Elijah? Art thou that prophet?” But, be it noted, no enquiry was made as to whether he was the one who should deliver them “from the wrath to come!” One would have naturally expected these priests and Levites to have asked about the sacrifice, but no; apparently they had no sense of sin! It was under these circumstances that the forerunner of Christ announced Him as “the lamb of God,” not as “the word of God,” not as “the Christ of God,” but as THE LAMB. It was the Spirit of God presenting the Lord Jesus to Israel in the very office and character in which they stood in deepest need of Him. They would have welcomed Him on the throne, but they must first accept Him on the altar. And is it any different today? Christ as an Elijah—a Social Reformer—will be tolerated; and Christ as a Prophet, as a Teacher of ethics, will receive respect. But what the world needs first and foremost is the Christ of the Cross, where the Lamb of God offered Himself as a sacrifice for sin.

“Behold the lamb of God.” There before John stood the One whom all the sacrifices of Old Testament times had foreshadowed. It is exceedingly striking to observe the progressive order followed by God in the teaching of Scripture concerning “the lamb.” First, in Genesis 4, we have the Lamb typified in the firstlings of the flock slain by Abel in sacrifice. Second, we have the Lamb prophesied in Genesis 22:8 where Abraham said to Isaac, “God will provide himself a lamb.” Third, in Exodus 12, we have the Lamb slain and its blood applied. Fourth, in Isaiah 53:7, we have the Lamb personified: here for the first time we learn that the Lamb would be a Man. Fifth, in John 1:29, we have the Lamb identified, learning who He was. Sixth, in Revelation 5, we have the Lamb magnified by the hosts of heaven. Seventh, in the last chapter of the Bible we have the Lamb glorified, seated upon the eternal throne of God, Revelation 22:1. Once more; mark the orderly development in the scope of the sacrifices. In Genesis 4 sacrifice is offered for the individual—Abel. In Exodus 12 the sacrifice avails for the whole household. In Leviticus 16, on the annual Day of Atonement, the sacrifice was efficacious for the entire nation. But here in John 1:29 it is “Behold the lamb of God which taketh away the sin of the world”—Gentiles are embraced as well as Jews!

“Behold the lamb of God.” What are the thoughts suggested by this title? It points to His moral perfections, His sinlessness, for He was the “lamb without blemish and without spot” (1 Pet. 1:19). It tells of His gentleness, His voluntary offering Himself to God on our behalf—He was “led” (not driven) as “a lamb to the slaughter” (Acts 8:32, R.V.). But, more especially, and particularly, this title of our Lord speaks of sacrifice—He was “the lamb of God which taketh away the sin of the world,” and this could only be through death, for “without shedding of blood is no remission.” There was only one way by which sin could be taken away, and that was by death. “Sin” here signifies guilt (condemnation) as in Hebrews 9:26; and “the world” refers to the world of believers, for it is only those who are in Christ for whom there is now “no condemnation” (Rom. 8:1); it is the world of believers, as contrasted from “the world of the ungodly” (2 Pet. 2:5).

“This is he of whom I said, After me cometh a man which is preferred before me, for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water” (John 1:30, 31). Here for the third time John declares that Christ was “preferred before him”—(see verses 15, 27, 30). It affirmed His pre-existence: it was a witness to His eternality. Then John tells of the purpose of his baptism. It was to make Christ “manifest” to Israel. It was to prepare a people for Him. This people was prepared by them taking the place of sinners before God (Mark 1:5), and that is why John baptized in Jordan, the river of death; for, being baptized in Jordan, they acknowledged that death was their due. In this, John’s baptism differs from Christian baptism. In Christian baptism the believer does not confess that death is his due, but he shows forth the fact that he has already died, died to sin, died with Christ (Rom. 6:3, 4).

“And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him” (John 1:32). This has reference, of course, to the occasion when Christ Himself was baptized of John in the Jordan, when the Father testified to His pleasure, in the Son, and when the Spirit descended upon Him as a dove. It manifested the character of the One on whom He came. The “dove” is the bird of love and sorrow: apt symbol, then, of Christ. The love expressed the sorrow, and the sorrow told out the depths of His love. Thus did the heavenly Dove bear witness to Christ. When the Holy Spirit came upon the disciples on the Day of Pentecost, we read “there appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:3). “Fire,” uniformly signifies Divine judgment. There was that in the disciples which needed to be judged—the evil nature still remained within them. But, there was nothing in the Holy One of God that needed judging; hence, did the Holy Spirit descend upon Him like a dove!

“And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Spirit” (John 1:33). The word “remaining” is rendered “abiding” in the R.V., and this is one of the characteristic words of the fourth Gospel. The other three Gospels all make mention of the Lord Jesus being anointed by the Holy Spirit, but John is the only one that says the Spirit “abode” upon Him. The Holy Spirit did not come upon Him, and then leave again, as with the prophets of old—He “abode” on Christ. This term has to do with the Divine side of things, and speaks of fellowship. We have the same word again in John 14:10, “Believest thou not that I am in the Father, and the Father in me? The words that I say unto you, I speak not from myself, but the Father abiding in me doeth his works” (R.V.). So, in John 15, where the Lord Jesus speaks of the fundamental requirement in spiritual fruit-bearing—fellowship with Himself—He says, “He that abideth in me, and I in him, the same beareth much fruit” (John 15:5 R.V.). That Christ shall “baptize with (or ‘in’) the Holy Spirit” was another proof of His Godhood.

“And I saw, and bare record that this is the Son of God” (John 1:34). Here the witness of John the Baptist to the person of Christ terminates. It is to be noted that the forerunner bore a seven-fold witness to the excellency of the One he heralded. First, he testified to His pre-existence—“He was before me,” verse 15. Second, He testified to His Lordship, verse 23. Third, he testified to His immeasurable superiority—“I am not worthy to unloose” His “shoe’s latchet,” verse 27. Fourth, he testified to His sacrificial work—“Behold the lamb,” verse 29. Fifth, he testified to His moral perfections—“I saw the Spirit descending from heaven like a dove, and it abode upon him,” verse 32. Sixth, he testified to His Divine right to baptize with the Holy Spirit, verse 33. Seventh, he testified to His Divine Sonship, verse 34.

The questions below concern the passage which we shall expound in the next chapter, namely, John 1:35–51, and to prepare our readers for it we ask them to give these questions their prayerful and careful study:—

1.   Why did Christ ask the two disciples of John, “What seek ye?” John 1:38.

2.   What is signified by their reply, “Where dwellest thou?” John 1:38.

3.   What important practical truth is incorporated in John 1:40, 41?

4.   What blessed truth is illustrated by “findeth” in John 1:43?

5.   What is meant by, “in whom is no guile?” John 1:47.

6.   What attribute of Christ does John 1:48 demonstrate?

7.   To what does Christ refer in John 1:51?^[1]

Chapter Six

Christ’s First Miracle

John 2:1–11

Contents

1.   I. The Typical Significance

2.   II. The Prophetic Application

3.   III. The Practical Teaching

First of all we will give a brief and simple Analysis of the passage before us:—

1.   The Occasion of the Miracle: a marriage in Cana, verse 1.

2.   The Presence there of the Mother of Jesus, verse 1.

3.   The Savior and His Disciples Invited, verse 2.

4.   Mary’s Interference and Christ’s Rebuke, verses 3, 4.

5.   Mary’s Submission, verse 5.

6.   The Miracle Itself, verses 6–8.

7.   The Effects of the Miracle, verses 9–11.

We propose to expound the passage before us from a threefold viewpoint: first, its typical significance, second, its prophetic application, third, its practical teaching. It is as though the Holy Spirit had here combined three pictures into one. We might illustrate it by the method used in printing a picture in colors. There is first the picture itself in its black-edged outline; then, on top of this, is filled in the first coloring—red, or yellow, as the case may be; finally, the last color—blue or brown—may be added to the others, and the composite and variegated picture is complete. To use the terms of the illustration, it is our purpose to examine, separately, the different tints and shadings in the Divine picture which is presented to our view in the first half of John 2.

I. The Typical Significance

It is to be carefully noted that this second chapter of John opens with the word “and,” which indicates that its contents are closely connected with what has gone before. One of the things that is made prominent in John 1 (following the Introduction, which runs to the end of verse 18) is the failure of Judaism, and the turning away from it to Christ. The failure of Judaism (seen in the ignorance of the Sanhedrin) is made plain by the sending of priests and Levites from Jerusalem to enquire of John who he was (John 1:19). This is made still more evident by the pathetic statement of the Baptist, “There standeth one among you, whom ye know not” (John 1:26). All this is but an amplication of that tragic word found in John 1:11—“He came unto his own, and his own received him not.” So blind were the religious leaders of Israel, that they neither knew the Christ of God stood in their midst, nor recognized His forerunner to whom the Old Testament Scriptures bore explicit witness.

Judaism was but a dead husk, the heart and life of it were gone. Only one thing remained, and that was the setting of it aside, and the bringing in “of a better hope.” Accordingly, we read in Galatians 4:4, “But when the fullness of time was come, God sent forth his Son.” Yes, the fullness of God’s time had come. The hour was ripe for Christ to be manifested. The need of Him had been fully demonstrated. Judaism must be set aside. A typical picture of this was before us in John 1. The Baptist wound up the Old Testament system (“The law and the prophets were until John”—Luke 16:16), and in John 1:35–37 we are shown two (the number of competent testimony) of His disciples leaving John, and following the Lord Jesus.

The same principle is illustrated again in the chapter now before us. A marriage-feast is presented to our view, and the central thing about it is that the wine had given out. The figure is not difficult to interpret: “Wine” in Scripture is the emblem of joy, as the following passage will show: “And wine that maketh glad the heart of man” (Ps. 104:15); “And the vine said unto them, Should I leave my wine, which cheereth God and man?” (Judg. 9:13). How striking, then, is what we have here in John 2! How accurate the picture. Judaism still existed as a religious system, but it ministered no comfort to the heart. It had degenerated into a cold, mechanical routine, utterly destitute of joy in God. Israel had lost the joy of their espousals.

“And there were set there six waterpots of stone, after the manner of the purifying of the Jews” (verse 6). What a portrayal of Judaism was this! Six is the number of man, for it was on the sixth day man was made, and of the Superman it is written, “Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore six” (Rev. 13:18). Yes, there were six waterpots standing there, not seven, the perfect number. All that was left of Judaism was of the flesh; God was not in it. As we read later on in this Gospel, the “feasts of the Lord” (Lev. 23:2) were now only “the feast of the Jews” (John 2:13, etc.).

Observe, too, that these six waterpots were of “stone,” not silver which speaks of redemption, nor of gold which tells of Divine glory. As we read in Isaiah 1:22, “Thy silver is become dross,” and again in Lamentations 4:1, “How is the gold become dim?” Profoundly significant, then, were these waterpots of “stone.” And what is the more noticeable, they were empty. Again, we say, what a vivid portrayal have we here of Israel’s condition at that time! No wonder the wine had given out! To supply that Christ was needed. Therefore, our chapter at once directs attention to Him as the One who alone can provide that which speaks of joy in God. Thus does John 2 give us another representation of the failure of Judaism, and the turning away from it to the Savior. Hence, it opens with the word “and,” as denoting the continuation of the same subject which had been brought out in the previous chapter.

In striking accord with what we have just suggested above, is the further fact, that in this scene of the Cana-marriage feast, the mother of Jesus occupies such a prominent position. It is to be noted that she is not here called by her personal name—as she is in Acts 1:14—but is referred to as “the mother of Jesus.” (John 2:1). She is, therefore, to be viewed as a representative character. In this chapter Mary occupies the same position as the Baptist did in John 1. She stands for the nation of Israel. Inasmuch as through her the long promised “seed” had come, Mary is to be regarded here as gathering up into her person the entire Abrahamic stock.

What, then, does the Holy Spirit record here of Mary? Were her actions on this occasion in keeping with the representative character she filled? They certainly were. The record is exceedingly brief, but what is said is enough to confirm our line of interpretation. The mother of Jesus exhibited a woeful lack of spiritual discernment. It seems as if she presumed so far as to dictate to the Lord. Apparently she ventured to order the Savior, and tell Him what to do. No otherwise can we account for the reply that He made to her on this occasion—“Woman, what have I to do with thee?” It was a pointed rebuke, and as such His words admonished her for her failure to render Him the respect and reverence which, as the Lord of Glory, were His due.

We believe that this unwonted interference of Mary was prompted by the same carnal motive as actuated His unbelieving “brethren” (i.e. other sons of Mary and Joseph) on a later occasion. In John 7:2–5 we read, “Now the Jews feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. For neither did his brethren believe in him.”

Mary wanted the Savior to openly display His power and glory, and, accordingly, she was a true representative of the Jewish nation. Israel had no thought and had no heart for a suffering Messiah; what they desired was One who would immediately set up His kingdom here on earth. Thus, in Mary’s ignorance (at that time) of the real character of Christ’s mission, in her untimely longing for Him to openly display His power and glory, and in Christ’s word of rebuke to her, “What have I to do with thee?” we have added evidence of the typical significance of this scene at the Cana marriage-feast—the setting aside of Israel after the flesh.

II. The Prophetic Application

What is recorded here in the first part of John 2 looks beyond the conditions that obtained in Israel at that time. The miracle which Christ performed at Cana possessed a prophetic significance. Like so much that is found in Scripture, the passage before us needs to be studied from a twofold viewpoint: its immediate and its remote applications. Above, we have sought to bring out what we believe to be the direct significance of this incident, in its typical and representative suggestiveness. Now we would turn for a moment to contemplate its more distant and prophetic application.

“And the third day:” so our chapter opens. The Holy Spirit presents to our view a third day scene. The third day is the day of resurrection. It was on the third day that the earth emerged from its watery grave, as it was on the third day the barren earth was clothed with vegetable life (Gen. 1:9, 11). There is an important scripture in Hosea 6:2 which should be placed side by side with John 2:1: “After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.” For almost two thousand years (two Days with God—see 2 Peter 3:8) Israel has been without a king, without a priest, without a home. But the second “Day” is almost ended, and when the third dawns, their renaissance shall come.

This second chapter of John presents us with a prophetic foreshadowing of the future. It gives us a typical picture of Christ—the Third Day, following the two days (the two thousand years) of Israel’s dispersion. Then will Israel invite Jesus to come to them: for, not until they say “Blessed is he that cometh in the name of the Lord” will He return to the earth. Then will the Lord be married to the new Israel, see Isa. 54; Hosea 2, etc. Then will Christ turn the water into wine—fill Israel’s hearts with joy. Then will Israel say to the Gentiles (their servants), “Whatsoever he saith unto you, do.” Then will Israel render unqualified obedience to Jehovah, for He will write His law in their hearts (Jer. 31:33). Then will Christ “manifest His glory” (John 2:11)—cf. Matthew 25:31; and thus will the best wine be reserved for Israel until the last.

Having touched, somewhat briefly, upon the typical and prophetic significance of this miracle, we turn now to consider,

III. The Practical Teaching

“And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage” (verses 1, 2). Christ here sanctifies the marriage relationship. Marriage was ordained by God in Eden and in our lesson, the Savior, for all time, set His stamp of approval upon it. To be present at this marriage was almost Christ’s first public appearance after His ministry commenced. By gracing this festive gathering, our Lord distinguished and glorified this sacred institution. Observe that Christ was invited to be there. Christ’s presence is essential to a happy marriage. The marriage where there is no place for our Lord and Savior cannot be blest of God: “Whatsoever ye do … do all to the glory of God” (1 Cor. 10:31).

“And when they wanted wine, the mother of Jesus saith unto him, They have no wine” (John 2:3). Mary’s words seem to indicate two things: first, she ignored His Deity. Was she not aware that He was more than man? Did she not know that He was God manifest in the flesh? and, therefore, omniscient. He knew that they had no wine. Second, it appears as though Mary was seeking to exert her parental authority, by suggesting to Him what He ought to do under the circumstances.

“Jesus saith unto her, Woman, what have I to do with thee?” (John 2:4). This is an elliptical expression, and in the Greek literally read, “What to Me and thee?” We take it that the force of this question of our Lord’s was, What is there common to Me and thee—cf Matthew 8:29 for a similar grammatical construction. It was not that the Savior resented Mary’s inviting His aid, but a plain intimation that she must allow Him to act in His own way. Christ here showed that His season of subjection to Mary and Joseph (Luke 2:51) was over, His public ministry had now commenced and she must not presume to dictate to Him.

Many of our readers, no doubt, have wondered why Christ here addressed His mother as “Woman.” Scholars tell us that at the time our Lord used this word it would not sound harsh or rough. It was a designation commonly used for addressing females of all classes and relationships, and was sometimes employed with great reverence and affection. Proof of this is seen in the fact that while on the Cross itself Christ addressed Mary as “Woman,” saying, “Behold thy son” (John 19:26 and see also John 20:13, 15).

But we believe our Lord chose this word with Divine discrimination, and for at least two reasons. First, because He was here calling attention to the fact that He was more than man, that He was none less than the Son of God. To have addressed her as “mother” would have called attention to human relationships; but calling her “woman” showed that God was speaking to her. We may add that it is significant that the two times Christ addressed His mother as “woman” are both recorded in the Gospel of John which sets forth His Deity.

Again, the employment of this term “woman” denotes Christ’s omniscience. With prophetic foresight He anticipated the horrible idolatry which was to ascribe Divine honors to her. He knew that in the centuries which were to follow, men would entitle her the Queen of angels and the Mother of God. Hence, He refused to use a term which would in any wise countenance the monstrous system of Mariolatry. Christ would here teach us that Mary was only a woman—“Blessed among women” (Luke 1:28) but not “blessed above women.”

“Mine hour is not yet come” (John 2:4) became the most solemn watchword of His life, marking the stages by which He drew nigh to His death. Seven references are made in this Gospel to that awful “hour.” The first is in our present passage in John 2:4. The second is found in John 7:30—“Then they sought to take him: but no man laid hands on him, because his hour was not yet come.” The third time is found in John 8:20—“And no man laid hands on him; for his hour was not yet come.” The fourth is in John 12:23—“And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.” The fifth is in John 12:27—“Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.” The sixth is in John 16:32—“Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.” The seventh is in John 17:1—“These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy son, that thy son also may glorify thee.” This “hour” was the hour of His humiliation. It was the “hour” of His suffering. But why should Christ refer to this “hour” when Mary was seeking to dictate to Him? Ah, surely the answer is not far to seek. That awful “hour” to which he looked forward, was the time when He would be subject to man’s will, for then He would be delivered up into the hands of sinners. But until then, He was not to be ordered by man; instead, He was about His Father’s business, seeking only to do His will.

“His mother saith unto the servants, Whatsoever he saith unto you, do” (John 2:5). This is very beautiful. Mary meekly accepted the Lord’s rebuke, recognized His rights to act as He pleased, and left the matter entirely in His hands. There is an important and much neglected lesson here for each of us. How prone we are to dictate to God! How often we are disposed to tell Him what to do! This is only another evidence of that detestable self-will which still operates in the believer, unless Divine grace subdues it. Our plain duty is to commit our way unto the Lord and then leave Him to supply our need in His own good time and manner.

We turn now to consider the miracle which Christ performed here at Cana. And first, a few words upon the occasion of it. The Lord Jesus recognized in this request of Mary’s a call from His Father. He discerned in this simple act of furnishing the wedding-guests with wine a very different thing from what His mother saw. The performing of this miracle marked an important crisis in the Savior’s career. His act of turning the water into wine would alter the whole course of His life. Hitherto He had lived in quiet seclusion in Nazareth, but from this time on He would become a public and marked character. From henceforth He would scarcely have leisure to eat, and His opportunity for retired communion with the Father would be only when others slept. If He performed this miracle, and manifested forth His glory, He would become the gazing stock of every eye, and the common talk of every tongue. He would be followed about from place to place, thronged and jostled by vulgar crowds. This would provoke the jealousy of religious leaders, and He would be spied upon and regarded as a public menace. Later, this would eventuate in His being seized as a notorious criminal, falsely accused, and sentenced to be crucified. All of this stood out before Him as He was requested to supply the needed wine. But He did not shrink. He had come to do the will of God, no matter what the cost. May we not say it reverently, that as He stood there by Mary’s side and listened to her words, that the Cross challenged Him. Certainly it was here anticipated, and hence His solemn reference to His “hour” yet to come.

In the second place, the manner in which the miracle was performed is deserving of our closest attention. “And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare” (John 2:6–8). Christ was the One to work the miracle, yet the “servants” were the ones who seemed to do everything. They filled the waterpots, they drew off the wine, they bore it to the governor of the feast. There was no visible exhibition of putting forth of Divine power. Christ pronounced no magical formula: He did not even command the water to become wine. What was witnessed by the spectators was men at work, not God creating out of nothing. And all this speaks loudly to us. It was a parable in action. The means used were human, the result was seen to be Divine.

This was Christ’s first miracle, and in it He shows us that God is pleased to use human instrumentality in performing the wonders of His grace. The miracle consisted in the supplying of wine and, as previously pointed out, wine symbolizes joy in God. Learn then, that the Lord is pleased to employ human agents in bringing joy to the hearts of men. And what was the element Christ used on this occasion in producing the wine? It was water. Now “water” is one of the symbols of the written Word (see Ephesians 5:26). And how may we His servants, today, bring the wine of joy unto human hearts? By ministering the Word (see Ephesians 5:26). And how may we His servants, today, “servants” Christ’s command to fill those six empty waterpots of stone with water, might have seemed meaningless, if not foolish; but their obedience made them fellow-workers in the miracle! And to the wise of this world, who put their trust in legislation, and social amelioration, it seems useless to go forth unto the wicked with nothing more in our hands than a Book written almost two thousand years ago. Nevertheless, it has pleased God “by the foolishness of preaching to save them that believe”—foolish, that is, in the estimate of the worldly wise. Here then is blessed instruction for the servants of God today. Let us go forth with the Water of life, implicitly obeying the commands of our Lord, and He will use us to bring the wine of Divine joy to many a sad heart.

In the third place, consider the teaching of this miracle. In it we have a striking picture of the regeneration of a sinner. First, we see the condition of the natural man before he is born again: he is like an empty waterpot of stone-cold, lifeless, useless. Second, we see the worthlessness of man’s religion to help the sinner. Those waterpots were set apart “after the manner of the purifying of the Jews”—they were designed for ceremonial purgation; but their valuelessness was shown by their emptiness. Third, at the command of Christ they were filled with water, and water is one of the emblems of the written Word: it is the Word which God uses in quickening dead souls into newness of life. Observe, too, these waterpots were filled “up to the brim”—God always gives good measure; with no niggardly hand does He minister. Fourth, the water produced wine, “good wine” (verse 10): symbol of the Divine joy which fills the soul of the one who has been “born of water.” Fifth, we read “This beginning of miracles did Jesus.” That is precisely what the new birth is—a “miracle.” And not only so, it is always the “beginning of miracles” for the one newly born: regeneration is ever the initial work of grace. Sixth, observe “this beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory.” It is thus, in the regeneration of dead sinners, that the “glory” of our Savior and Lord is “manifested.” Seventh, observe, “And His disciples believed on him.” A dead man cannot believe. But the first movement of the newly born soul is to turn to Christ. Not that we argue an interval of time between the two, but as cause stands to effect so the work of regeneration precedes the act of believing in Christ—cf. 2 Thessalonians 2:13: first, “sanctification of the Spirit,” which is the new birth, then “belief of the truth.”

But is there not even a deeper meaning to this beginning of Christ’s miracles? Is it not profoundly significant that in this first miracle which our Savior performed, the “wine,” which is the symbol of His shed blood, should be so prominent! The marriage-feast was the occasion of joy and merriment; and does not God give us here something more than a hint that in order for His people to be joyous, the precious blood of His Son must be first poured forth! Ah, that is the foundation of every blessing we enjoy, the ground of all our happiness. Hence did Christ begin His supernatural works of mercy by producing that which spoke of His sacrificial death.

“When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom” (John 2:9). This parenthetical statement is most blessed. It illustrates an important principle. It was the servants—not the “disciples,” nor yet Mary—who were nearest to the Lord on this occasion, and who possessed the knowedge of His mind. What puzzled the “ruler of the feast” was no secret to these “servants.” How different are God’s ways from ours! The Lord of glory was here as “Servant.” In marvelous grace He came “not to be ministered unto, but to minister:” therefore, are those who are humble in service, and those engaged in the humblest service, nearest to Him. This is their reward for turning their backs upon the honors and emoluments of the world. As we read in Amos 3:7—“Surely the Lord God will do nothing, but he revealeth his secret unto (Ah, unto whom?) his servants the prophets.” It is like what we read in Psalm 103:7—“He made known his ways unto Moses;” and who was Moses? Let Scripture answer: “Now the man Moses was very meek above all the men which were upon the face of the earth” (Num. 12:3)! Yes, “the meek will he guide in judgment: and the meek will he teach his way” (Ps. 25:9).

Those who determine to occupy the position of authority (as Mary did here) are not taken into the Lord’s secrets. Those who wish to be in a place like the “ruler of the feast,” know not His thoughts. But those who humble themselves to take the servant position, who place themselves at Christ’s disposal, are the ones who share His counsels. And in the day to come, when He will provide the true wine of the kingdom, those who have served Him during the time of His absence, shall then be under Him the dispensers of joy. Has he not promised, “If any man serve me, him will my Father honor?”

“And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now” (John 2:10). This illustrates the ways of men and the ways of God. The world (and Satan also) gives its best first, and keeps the worst for the last. First the pleasures of sin—for a season—and then the wages of sin. But with God it is the very opposite. He brings His people into the wilderness before He brings them into the promised inheritance. First the Cross then the crown. Fellow believer, for us, the best wine is yet to be: “The path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov. 4:18).

One more observation on this passage and we must close. What a message is there here for the unsaved! The natural man has a “wine” of his own. There is a carnal happiness enjoyed which is produced by “the pleasures of sin”—the merriment which this world affords. But how fleeting this is! How unsatisfying! Sooner or later this “wine,” which is pressed from “the vine of the earth” (Rev. 14:18), gives out. The poor sinner may be surrounded by gay companions, he may be comfortably circumstanced financially and socially, yet the time comes when he discovers he has “no wine.” Happy the one who is conscious of this. The discovery of our own wretchedness is often the turning point. It prepares us to look to that One who is ready “to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness” (Isa. 61:3). Unbelieving friend, there is only One who can furnish the true “wine,” the “good” wine, and that is the Lord Jesus Christ. He can satisfy the longing of the soul. He can quench the thirst of the heart. He can put a song into thy mouth which not even the angels can sing, even the song of Redemption. What then must you do? What price must you pay? Ah, dear friend, listen to the glad tidings of grace: “Repent ye, and believe the Gospel” (Mark 1:15).

And now, we give a number of questions to prepare the interested student for the lesson to follow. Study, then, and prayerfully meditate on the following questions:—

1.   Why is the cleansing of the temple referred to just here?—Note its place in the other Gospels.

2.   Why did not Christ drive out “the doves?” verse 16.

3.   What was indicated by the Jews’ demand for a “sign?” verse 18.

4.   Why did Christ point them forward to His resurrection? verses 18–21.

5.   Did the Lord’s own disciples believe in the promise of His resurrection? If not, why? verse 22.

6.   What solemn warning does verse 23 point?

7.   What does verse 25 prove concerning Christ?^[1]

Christ's Incarnation, A Quietus to Fear

THE angel said to the shepherds, “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” The very object for which He was born, and came into this world, was that He might deliver us from sin. What, then, was it that made us afraid? Were we not afraid of God, because we felt that we were lost through sin? Well, then, here is joy upon joy, for not only has the Lord come among us as a man, but He was made man in order that He might save man from that which separated him from God.

I feel as if the sorrow of my heart would flow forth in a flood of tears over the many sinners who have gone far away from God, and have been spending their lives riotously in various evil ways. I know they are afraid to come back; they think that the Lord will not receive them, and that there is no mercy for such sinners as they have been. But Jesus Christ has come to seek and to save that which was lost. If He does not save, He was born in vain, for the object of His birth was the salvation of sinners. If He shall not be a Saviour, then His mission in coming to this earth has missed its end, for its design was that lost sinners might be saved.

Lost one, lost one, if there were news that an angel had come to save thee, there might be some good cheer in it; but there are better tidings still. God Himself has come; the Infinite, the Almighty, has stooped from the highest heaven that He may pick thee up, a poor undone and worthless worm. Is there not comfort for thee here? Does not the Incarnation of the Saviour take away the horrible dread which hangs over men like a black pall?

The angel described the new-born Saviour as “Christ.” There is His manhood, for it was as man that He was anointed. But the angel also rightly called Him “Christ the Lord.” There is His Godhead. This is the solid truth upon which we plant our foot. Jesus of Nazareth is “very God of very God.” He who was born in Bethlehem’s manger is now, and always was, “over all, God blessed for ever.”

There is no Gospel at all if Christ be not God. It is no news to me to tell me that a great prophet is born. There have been great prophets before; but the world has never been redeemed from evil by mere testimony to the truth, and it never will be. But tell me that God is born, that God Himself has espoused our nature, and taken it into union with Himself, then the bells of my heart ring merry peals, for now may I come to God since God has come to me.

God has sent an Ambassador who inspires no fear. Not with helmet and coat of mail, not with sword or spear, does Heaven’s Herald approach us; but the white flag is held in the hand of a Child, in the hand of One chosen out of the people, in the hand of One who died, in the hand of One who, though He reigns in glory, wears the nailprints still.

O man, God comes to you in the form of one like yourself! Do not be afraid to draw near to the gentle Jesus. Do not imagine that you need to be prepared for an audience with Him, or that you must have the intercession of a saint, or the intervention of priest or minister. Anyone could have come to the Babe in Bethlehem. The hornèd oxen, methinks, ate of the hay on which He slept, and feared not. It is the terror of the Godhead which, oftentimes, keeps the sinner away from reconciliation; but see how the Godhead is graciously concealed in that little Babe, who needed to be wrapped in swaddling-bands like any other new-born child. Who feareth to approach Him? Yet is the Godhead there.

My soul, when thou canst not, for very amazement, stand on the sea of glass mingled with fire, when the Divine glory is like a consuming fire to thy spirit, and the sacred majesty of Heaven is altogether overpowering to thee, then come thou to this Babe, and say, “Yet God is here, and here can I meet Him in the person of His dear Son, in whom dwelleth all the fullness of the Godhead bodily.” Oh, what bliss there is in the Incarnation of Christ as we remember that therein God’s omnipotence cometh down to man’s feebleness, and infinite majesty stoops to man’s infirmity!

The shepherds were not to find this Babe wrapped in Tyrian purple, nor swathed in choicest fabrics fetched from afar.

      “No crown bedecks His forehead fair,

      No pearl, nor gem, nor silk is there.”

Nor would they discover Him in the marble halls of princes, nor guarded by prætorian legionaries, nor attended by vassal sovereigns; but they would find Him the babe of a peasant woman,—of princely lineage, it is true, but of a family whose stock was dry and forgotten in Israel. The Holy Child was reputed to be the son of a carpenter. If you looked on the humble father and mother, and at the poor bed they had made up, where aforetime oxen had come to feed, you would say, “This is condescension indeed.”

O ye poor, be glad, for Jesus is born in poverty, and cradled in a manger! O ye sons of toil, rejoice, for the Saviour is born of a lowly virgin, and a carpenter is His foster-father! O ye people, oftentimes despised and downtrodden, the Prince of the democracy is born, One chosen out of the people is exalted to the throne! O ye who call yourselves the aristocracy, behold the Prince of the kings of the earth, whose lineage is Divine, and yet there is no room for Him in the inn! Behold, O men, the Son of God, who is bone of your bone, and flesh of your flesh; who, in His after life, was intimate with all your griefs, hungered as ye hunger, was weary as ye are weary, and wore humble garments like your own; yea, suffered worse poverty than you do, for He was without a place whereon to lay His head! Let the heavens and the earth be glad, since God hath so fully, so truly come down to man.

Jesus is the Friend of the poor, the sinful, and the unworthy. You, poor ones, need not fear to come unto Him; for He was born in a stable, and cradled in a manger. You have not worse accommodation than He had; you are not poorer than He was. Come and welcome to the poor man’s Prince, to the peasant’s Saviour. Stay not back through fear of your unfitness; the shepherds came to Him in all their déshabille. I read not that they tarried to put on their best garments; but, in the clothes in which they wrapped themselves that cold midnight, they hastened, just as they were, to the young Child’s presence. God looks not at garments, but at hearts; and accepts men when they come to Him with willing spirits, whether they be rich or poor.

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 25–29). Bellingham, WA: Logos Bible Software. (Public Domain)

Christ's Incarnation, The Wonder of Angels

HOW surprised the angels must have been when they were first informed that Jesus Christ, the Prince of life, intended to shroud Himself in clay, and become a human babe, and live and die upon the earth! We know not how the information was first communicated to the angels; but when the rumor began to circulate among the shining hosts, we may imagine what strange wonderment there was in their lofty minds. What! was it true that He, whose crown was all bedight with stars, would lay that crown aside? What! was it certain that He, about whose shoulders was cast the purple robe of universal sovereignty, would become a man, dressed in a peasant’s garment? Could it be true that He, who was everlasting and immortal, would one day be nailed to a cross? How their wonderment must have increased as the details of the Saviour’s life and death were made known to them. Well might they desire to “look into” these things, which were so surprising and mysterious to them.

And when He descended from on high, they followed Him; for Jesus was “seen of angels,” and seen in a very special sense; for they looked upon Him in rapturous amazement, wondering what it could mean when He, “who was rich, for our sakes became poor.” Do you see Him as, on that day of Heaven’s eclipse, He did, as it were, ungird Himself of His majesty? Can you conceive the increasing wonder of the heavenly hosts when the great deed was actually done, when they saw His priceless tiara taken off, when they watched Him unbind His girdle of stars, and cast away His sandals of gold? Can you conceive what must have been the astonishment of the angels when He said to them, “I do not disdain the womb of the virgin; I am going down to earth to become a man”? Can you picture them as they declared that they would follow Him? They followed Him as near as He would permit them; and when they came to earth, they began to sing, “Glory to God in the highest, and on earth peace, good will toward men.” Nor would they go away till they had made the shepherds also wonder, and till heaven had hung out new stars in honor of the new-born King.

And now wonder, ye angels, as ye see that the Infinite has become an infant. He, upon whose shoulders the universe doth hang, hangs at His mother’s breast. He, who created all things by the word of His power, and who bears up the pillars of creation, hath now become so weak that He must be carried in the arms of a woman! Wonder, ye that knew Him in His riches, whilst ye behold Him in His poverty. Where sleeps the new-born King? Hath He the best room in Cæsar’s palace? Hath a cradle of gold been prepared for Him, and pillows of down, on which to rest His head? No; in the dilapidated stable where the oxen stood, and in the manger where they fed, there the Saviour lies, swathed in the swaddling-bands of the children of poverty. Nor doth He rest long there; on a sudden, His mother must carry Him to Egypt; He must go there, and become a stranger in a strange land. When He came back, and grew up at Nazareth, the angels must have marveled to see Him that made the worlds handle the hammer and the nails, assisting His reputed father in the trade of a carpenter.

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 33–35). Bellingham, WA: Logos Bible Software. (Public Domain)