João 1:45

DISCOURSE: 1602
SIGHT OF JESUS, A SOURCE OF JOY

João 1:45. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

A GENERAL expectation of the Messiah prevailed in Israel at the time of our Saviour’s advent: and when his forerunner, John the Baptist, was sent, very wonderful were the effects produced by his ministry. Though he did no miracle, yet he excited the attention of the whole Jewish nation. The sanctity of his character, and the power of his words, soon gained him the name of a prophet: and, as there had been no prophet in Israel for the space of about four hundred years, his labours were hailed as a return of God’s love to his people; and persons of all ranks and orders flocked to him, and submitted to his baptism. Many began to suppose that he was the Messiah himself. That, however, he disclaimed: but he avowed himself to be the person spoken of by the Prophet Isaiah eight hundred years before, as sent of God to make known the Messiah, who was already come. Accordingly, he pointed out the Lord Jesus Christ to them, as “the Lamb of God that should take away the sin of the world [Note: ver. 29.].” This testimony of his, supported by the visible descent of the Holy Spirit upon the Lord Jesus at his baptism, gained credit with some. We do not read that Jesus had yet awhile wrought any miracle: but there was in his appearance what seemed amply sufficient to justify John’s testimony respecting him; and those who were introduced to the knowledge of him were very desirous to impart to others the benefit they had received. The first to whom the discovery of the Messiah was made, was Andrew; and he immediately communicated the glad tidings to his brother Peter. The next to whom Jesus made himself known was Philip: and he also, like Andrew, sought some friend to whom to impart this joyful intelligence; and, on finding Nathanael, endeavoured to make him a partaker of his joy, saying, “We have found him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.”

That you, also, may be partakers of the same joy, I will shew,

I. How amply the Lord Jesus Christ is described in the writings of the Old Testament—

We may notice it,

1. More generally in the writings of Moses—

[At the very beginning of the world, even whilst man was yet in Paradise, Moses informs, that the Messiah was foretold, as “the seed of the woman who should bruise the serpent’s head,” and deliver men, though not without grievous sufferings to himself, from the fatal effects of Adam’s transgression [Note: Gênesis 3:15.]. He, at a period far distant from that, announces the Saviour as a descendant of Abraham; and as one “in whom all the nations of the earth should be blessed [Note: Gênesis 12:3; Gênesis 22:18.]. Afterwards, he comes more fully to declare both the time of his advent, and the character he should sustain. He informs us that this Almighty Shiloh should come into the world before the power vested in the tribe of Judah should have departed from it. All the other scribes should long since have been reduced to a dependence on foreigners: but Judah’s dominion should remain, and not be utterly destroyed, till the Messiah should have appeared in the world [Note: Gênesis 49:10.]. Moreover, he should come as a prophet; as “a prophet like unto Moses [Note: Deuteronômio 18:18.];” uniting in himself the offices of a Legislator, an Instructor, a Mediator, a Governor, a Saviour.

Thus fully did Moses speak of him, independently of all the types which most accurately and minutely delineated the whole of his work and office.]

2. More particularly, in the writings of the prophets—

[Nothing can be conceived more ample or minute than the descriptions given of the Messiah in the prophetic writings. The family from which he should spring was restricted to that of David [Note: Salmos 132:11.Atos 2:30; Isaías 11:1.]. Yet he should not be born in a way of natural generation, but of a pure Virgin [Note: Isaías 7:14.]. The place of his birth was distinctly foretold: it should be Bethlehem: and not the Bethlehem in the land of Naphtali, but Bethlehem Ephratah in the land of Judah [Note: Miquéias 5:2.]. The time also was fixed; for he must come whilst the second temple was yet standing [Note: Malaquias 3:1.]. In his appearance, however, he should be so mean, that it should raise many doubts amongst his followers, and prove a stumbling-block to many: he should be “as a tender plant, and as a root out of a dry ground: he should have no form nor comeliness in the eyes of those who beheld him, nor any beauty for which he should be desired [Note: Isaías 53:2.].” In consequence of his having none of the attractions of carnal men, he should be despised and rejected of men; a man of sorrows, and acquainted with grief: men should hide their faces from him, as one despised and held in no esteem [Note: Isaías 53:3.].” The end of his coming was also very fully declared: he should come to “bear the sins of many,” “to be wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was to be upon him; and by his stripes we were to be healed [Note: Isaías 53:5.].” The mode in which he should conduct himself under all these trials, was also made known: “He should be led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so should he not so much as open his mouth [Note: Isaías 53:7.].” The manner in which he should be put to death was to be by crucifixion [Note: Zacarias 12:10.]; though that was not a Jewish, but a Roman punishment. And yet he should be exempted from that which was a customary attendant on it—the breaking of his legs: for, though pierced in his hands, his feet, his side, “not a bone of him was to be broken [Note: Êxodo 12:46.].” Time would fail me to speak of the incidents which were foretold relative to his treatment whilst yet upon the cross, the insults they offered him [Note: Salmos 22:7.], the giving him vinegar to drink [Note: Salmos 69:21.], the casting lots on his vesture [Note: Salmos 22:18.], their putting him to death between two malefactors [Note: Isaías 53:12.]; or the mode of his interment in the tomb of a rich man, though in his death he was numbered with the most abject of the human race [Note: Isaías 53:9.]:—I will pass over these things, and only mention his resurrection, with the precise time it should take place, even the third day, before his body should have seen corruption [Note: Salmos 16:10.]; and his ascension, also, to the highest heavens [Note: Salmos 68:18.]; and his sending down of the Holy Spirit, to testify of him, and to qualify his Disciples for the work of propagating his Gospel, and establishing his kingdom in the world [Note: Joel 2:28.]. Let all these things be considered; and you will say, there was such a body of evidence relating to the Messiahship of Jesus, as, in any considerate mind, must preclude a possibility of doubt.]

The joy expressed at the finding of Jesus will lead me to shew,

II.

What an acquisition He is to all who can truly say, “We have found him—”

A distant prospect of him, from the remotest ages, had been a ground of very exalted joy—
[We cannot doubt but that our first parents rejoiced much in the promise given them relative to “the seed of the woman;” and that Abel also felt rich consolation in his soul, whilst offering up a firstling of his flock, in token of his dependence on him. But in the case of Abraham we are not left to conjecture: we know infallibly, that he did foresee the day of Christ; and that, in the prospect of it, he greatly rejoiced [Note: João 8:56.]. Indeed the designation given him by the prophet, as “the Desire of all Nations [Note: Ageu 2:7.],” clearly shews in what light he was regarded by those who had any insight into his proper character.]

At the time of his advent, and during his sojourning on earth, the discovery of him was deemed a subject of self-congratulation—
[As announced by the angelic choir to the shepherds, we behold him in this view: “Behold, I bring you glad 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 [Note: Lucas 2:10.].” And how his Virgin Mother gloried in him, you well know: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour [Note: Lucas 1:46.].” In truth, all who waited for his coming, looked for him as “the Consolation of Israel [Note: Lucas 2:25.].” The delight expressed by Andrew and Philip, on their introduction to him, has been already noticed: and we cannot doubt but that all his Apostles, who so willingly left their all to follow him, found in him an ample compensation for all that they had lost [Note: Marcos 10:28.]. In truth, the experience of Zaccheus must have pervaded multitudes, whilst they listened to his words of grace, and felt, in their bodies and in their souls, the mighty working of his power [Note: Lucas 19:5.] —]

The joy of his servants, after the publication of his Gospel, was yet greater, in proportion to the clearer discoveries which they had of his transcendent excellence—
[Behold the thousands on the day of Pentecost! What a change was wrought on them by the revelation of Christ to their souls! In the morning, their hearts were as full of all malignity as that of Satan himself: in the evening, you find them “eating their meat with gladness and singleness of heart, blessing and praising God [Note: Atos 2:41; Atos 2:46.].” The people of Samaria, the Ethiopian Eunuch, the Jailor and his family, all, as soon as they heard of him, found the sure accompaniment of faith in him [Note: Atos 8:8; Atos 8:39; Atos 16:34.]. And what shall I say of the Apostle Paul? No man ever had so much of his own to glory in as he: yet did he account it all but loss for Christ; yea, he counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord [Note: Filipenses 3:4.].”]

And is there any difference in the experience of his servants at this day?
[None at all. I will appeal to all who know him. I will ask, Whether, in their estimation, he do not fully answer to “the treasure hid in a field;” and to “the pearl of great price,” which every one who finds, will sell all that he has to purchase [Note: Mateus 13:44.]? What, though we behold him not with our bodily eyes, is our joy the less on that account? No: for “though we see him not, we love him: yea, though now we see him not, yet, believing, we rejoice with joy unspeakable and full of glory; receiving even now the end of our faith, even the salvation of our souls [Note: 1 Pedro 1:8.].”]

In conclusion, I would beg to ask two questions:
1.

Have you attained this happiness yourselves?

[The Lord Jesus Christ has been fully made known among you, and “has even been set forth, as it were, crucified before your eyes [Note: Gálatas 3:1.].” Observe on what slight evidence of his Messiahship his first Disciples rejoiced. Neither he, nor John his Forerunner, had wrought any miracle: yet, because the Holy Ghost had descended in a visible shape upon him at his baptism, both John and others believed on him. They, moreover, could have but very indistinct views of his character; and yet they rejoiced in him. How strong, then, should be your faith, and how exalted your joy, now that you have a full discovery of his glory; a discovery, which not even the angels in heaven enjoyed, till it was given to them through the medium of the Christian Church [Note: Efésios 3:10.]! Surely you have cause to be ashamed, if, amidst all your privileges, you remain ignorant of the Saviour’s love, or strangers to the salvation which he has obtained for you.]

2. Are you endeavouring to impart it to others?

[You find not any in the days of old, who, having found the Saviour themselves, did not endeavour to make him known to others. It is indeed impossible to feel our need of him, and to be experimentally acquainted with the blessedness of his salvation, and not to labour, according to our ability, to make others partakers of our joy. I know full well, that a zeal for his glory, and for the salvation of our fellow-men, will entail upon us a considerable measure of reproach, as enthusiastic, and “righteous overmuch.” But why should we regard such a contemptible imputation as that? It is remarkable, that Philip was under a mistake, when he announced Jesus as “of Nazareth;” for he was not of Nazareth, but of Bethlehem. Yet because Philip supposed him to be of Nazareth, where he was not born, but had only sojourned, he willingly proclaimed his Master as of that place, notwithstanding the obloquy universally attached to it [Note: ver. 46.]. So let us never be ashamed of Christ, because of the odium that attaches to a profession of his name. We should not indeed, by ignorance and inadvertence, put a stumbling-block in the way of any: but, if despised for the sake of Christ, we should welcome the shame, and rejoice that we are counted worthy to bear it. No consideration whatever should intimidate us: but, having found “Christ precious to our own souls,” we should “confess him openly before all,” and commend him to all around us, as “all our salvation, and all our desire.”]