Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 400

 

I come, then, in the next place, to show you how Jesus Christ addressed himself to the work of man’s redemption.

The Scripture saith, ‘He became poor,’ that he made himself of no reputation, and took upon him the form of a servant, that he humbled himself unto death, even the death of the cross. But remarkably, FIRST, He took upon him our flesh. SECOND, He was made under the law. THIRD, He took upon him our sins. FOURTH, He bore the curse due to our sins.

[HE TOOK UPON HIM OUR FLESH.]

FIRST. He took upon himself our flesh. I showed you before that he came in our flesh, and now I must show you the reason for it—namely, because that was the way he addressed himself to the work of our redemption.

Therefore, when the apostle spoke of the incarnation of Christ, he added the reason—to wit, that he might be capable of working out the redemption of men.

There are three things to be considered in this first head. First.

He took our flesh for this reason—that he might be a Saviour.

Second. How he took flesh, that he might be our Saviour. Third.

He needed to take our flesh if indeed he

would be our Saviour.

[He took our flesh, that he might be a Saviour.]

[First.] For the first. That he took our flesh for this reason—that he might be a Saviour: ‘For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh’ (Rom 8:3).

The sum of the words is, Forasmuch, as the law could do us no good, because of the inability that is in our flesh to do it—for the law, can do us no good until it is fulfilled—and because God had a desire that good should come to us, therefore did he send his Son in our likeness, clothed with flesh, to destroy, by his doing the law, the tendency of the sin that dwells in our flesh. He therefore took our flesh, that our sin, with its effects, might by him be condemned and overcome.

The reason, therefore, why he took flesh is because he would be our Saviour—’ Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage’ (Heb 2:14,15).

In these words, it is asserted that he took our flesh for specific reasons.

1. Because the children, the heirs of heaven, are partakers of flesh and blood—’ Forasmuch, then, as the children are partakers of flesh and blood, he also took part of the same.’ Had the children, the heirs, been without flesh, he had not taken it upon him; had the children been angels, he had taken upon him the nature of angels; but because the children were partakers of flesh, therefore leaving angels, or refusing to take hold of angels, he took flesh and blood, the nature of the children, that he might put himself into a capacity to save and deliver the children; therefore it follows, that ‘through death he might destroy him that had the power of death, that is, the devil.’

2. This, therefore, was another reason—that he might destroy the devil.

The devil had bent himself against the children; he is their adversary, and goes forth to make war with them—’ Your adversary, the devil.—And he went to make war with the remnant of her seed’ (1 Peter 5:8; Rev 12:17). Now the children could not destroy him, because he had already cast them into sin, defiled their nature, and laid them under the wrath of God. Therefore Christ puts himself among the children, and into the nature of the children, that he might, using his dying in their flesh, destroy the devil—that is, take away sin, his [the devil’s] work, that he might destroy the works of the devil; for sin is the great engine of hell, by which he overthrows all that perish. Now Christ destroyed this by taking on him the similitude of sinful flesh, of which more anon.

3. ‘That he might destroy him that had the power of death, that is, the devil, and deliver them.’ This was the thing in chief intended, that he might deliver the children, that he might deliver them from death, the fruit of their sin, and from sin, the sting of that death—’ That he might deliver them who through fear of death were all their lifetime subject to bondage.’

He took flesh, therefore, because the children had it; he took it that he might die for the children; he took it that he might deliver the children from the works of the devil—’ that he might provide them.’ No deliverance had come to the children if the Son of God had not taken their flesh and blood; therefore, he took our flesh, that he might be our Saviour.

Again, in a Saviour, there must be not only merit but compassion and sympathy because the children are yet to live by faith, are not yet come to the inheritance—’ Wherefore it behooved him in all things to be made like unto his brethren, that he might be a merciful and faithful High-priest in things about God, to make reconciliation for the sins of the people (Hebrews 2:17, 18).

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QUEST. THIRD. What it was for him to come to be a Saviour.

To further handle this question, I must first show—First. What it is to be a Saviour. Second. What it is to come to be a Saviour. Third. What it is for Jesus to come to be a Saviour. To these three briefly—

First. What it is TO BE a Saviour. 1. A Saviour supposed some in misery, and himself one that is to deliver them. 2. A Saviour is either such a one ministerially or meritoriously.

Ministerially is when one person engaged or is engaged by respect or command from superiors to go and obtain, by conquest or the king's redemption, the captives or persons grieved by the tyranny of an enemy. And thus were Moses and Joshua, and the judges and kings of Israel, saviors—' Thou delivered them into the hands of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou hardest them from heaven; and according to thy manifold mercies thou gave them saviors, who saved them out of the hand of their enemies (Neh 9:27). Thus was Jesus Christ a Saviour; he was engaged by respect and command from God to obtain, by conquest and redemption, the captives or persons grieved. God sent his Son to be 'the world's Savior' (John 4:42).

Meritoriously is when the person engaging shall, at his own proper cost and charge, give a sufficient value or price for those he redeemed. Thus, those under the law were redeemed by the redemption money—' And Moses gave the money of those that were redeemed unto Aaron and to his sons' (Num 3:46-51). And thus was Jesus Christ a Saviour. He paid full price to Divine justice for sinners, even his own precious blood—' Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers, but with the precious blood of Christ (1 Peter 1:18,19).

And forasmuch as, in man's redemption, the undertaker must have respect, not only to the paying of a price, but also to the getting of a victory; for there is not only justice to satisfy, but death, devil, hell, and the grave, to conquer; therefore hath he also by himself gotten the victory over these. He abolished death (2 Tim 1:10) and destroyed the devil (Heb 2:14,15). He hath been the destruction of the grave (Hosea 13:14). He hath gotten the keys of hell (Rev 1:18). And this, I say, he did by himself, at his own proper cost and charge, when he triumphed over them upon his cross (Col 2:14,15).

Second. What it is TO COME to be a Saviour.

1. To come to be one, one is supposed to be ordained and fore-prepared for that work. 'Then said he, Lo, I come; a body hast thou prepared me (Heb 10).

2. To come to be a Saviour supposed one commissioned or authorized to that work—' The Spirit of the Lord is upon me because he hath anointed me,' authorized me, 'to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised' (Luke 4:18). And upon this account, it is that he is so often called Christ, or the Anointed One; the anointed Jesus, or Jesus the Anointed Saviour. 'Thou art the Christ, the Son of God, which should come into the world.' 'This Jesus whom I preach unto you is Christ.' He 'testified to the Jews that Jesus was Christ,' 'and confounded the Jews which dwelt at Damascus, proving' by the Scriptures 'that this is very Christ' (John 11:27; Acts 9:22, 17:3, 18:5); the very anointed of God, or he whom God authorized and qualified to be the Saviour of the world.

3. To come to be a Saviour, supposed a resolution to do that work before he goes back—' I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction; repentance shall be hidden from mine eyes' (Hosea 13:14).

And as he resolved, so he hath done. He hath purged our sins (Heb 1:3). By one offering he hath perfected forever them that are sanctified (Heb 10:14). He hath obtained eternal redemption for them (Heb 9:12; 2 Tim 1:10; Heb 9:26; Col 2:15; Heb 6:18-20).

Third. I now come to the third question: What is it for Jesus to come to be a Saviour?

1. It is the most significant discovery of man's misery and inability to save himself from that place that ever was made in the world. Must the Son of God himself come down from heaven? Or can there be no salvation? Cannot one sinner save another? Cannot man by any means redeem his brother nor give to God a ransom for him? Cannot an angel do it? Cannot all the angels do it? No, Christ must come and die to do it.

2. It is the most significant discovery of the love of God that the world has ever had, for God so to love the world as to send his Son! For God so to commend his love to the world and send it to them in the blood of his Son! Amazing love! (John 3:16; Rom 5:8).

3. It is the most significant discovery of the condescension of Christ that ever the world had, that he should not come 'to be ministered unto, but to minister, and to give his life a ransom for many' (Matt 20:28). That he should be manifest for this purpose, 'that he might destroy the works of the devil' (1 John 3:8). That he should come that we 'might have life and that we might have it more abundantly' (John 10:10). That the Son of God should 'come to seek and to save that which was lost' (Luke 19:10). That he should not come 'to judge the world, but to save the world' (John 12:47). That 'Christ Jesus should come into the world to save sinners, of whom I am the chief' (1 Tim 1:15). That he should 'love us, and wash us from our sins in his own blood' (Rev 1:5). What amazing condescension and humility is this! (Phil 2:6-9).

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Again, in their law, it was written that whoever touched the altar of incense should be holy (Exodus 29:37). A woman with a bloody issue touched him and was whole of her plague (Mark 5:28). Yea, they brought him many diseased persons, 'and besought him that they might only touch the hem of his garment; and as many as touched were made perfectly whole' (Matt 14:36).

Thus, he was justified before them out of their own law and had his glory manifest before their faces, to their everlasting confusion and contempt.

Indeed, the Jews did make one objection against Jesus Christ that seemed to them to have weight in it, and that was because he first began to appear and manifest his glory in Cana of Galilee. At this, I say, they stumbled. It was their sore temptation, for still, as some affirmed him to be the Christ, others as fast objected, 'Shall Christ come out of Galilee?' 'Art thou also of Galilee? Search and look; for out of Galilee arises no prophet' (John 2:1,11, 7:40-42,52).

But this stumble might arise either from the cruelty of Herod or from their own not observing and keeping in mind the alarm that God gave them at his birth.

1. It might arise or be occasioned through the cruelty of Herod, for Jesus was born in Bethlehem, the city where David dwelt. But when Herod sent out to kill him, and for his sake killed all the young children in Bethlehem, then was Joseph warned by an angel of God to take the young child and his mother and fly into Egypt, and so he did and was there till the death of Herod (Matt 2:1,13,16). After this, the angel comes to them in Egypt and bids them take the young child and return to the land of Israel, wherefore they arose and went. But hearing that Herod's son that tyrant ruled in his father's room, they were afraid to go to Bethlehem but turned aside into the parts of Galilee, where they remained till his showing to Israel (Matt 2:19-23).

2. This stumble might arise from their not observing and remembering the alarm God gave them of his birth. (1.) God began to provide them with the alarm at the birth of John the Baptist, where it was asserted that he was to go before the face of the Lord Jesus and to prepare his ways. 'And fear came on all that dwelt round about them, and all these sayings were noised abroad throughout Judea's hill country' (Luke 1:65). (2.) Again, what a continuation of this alarm was there also at the birth of Jesus, about three months after John Baptist was born? Now come the angels from heaven. Now comes a strange star over the country to lead the men of the east to the stable where Jesus was born; now was Herod, the priests, the scribes, and also the city of Jerusalem, awakened and sore troubled; for it was noised by the wise men that Christ the King and Saviour was born. Besides the shepherds, Simeon and Anna notified the people of him. Therefore, they should have retained the memory of these things and followed God in all his dark providences until his Sun of Righteousness should arise among them with healing under his wings.

3. I may add another cause of their stumble—they did not understand the prophecies that went before of him. (1.) He was to come to them out of Egypt—' Out of Egypt have I called my Son' (Matt 2:15; Hosea 11:1). (2.) He turned aside into Cana of Galilee and dwelt in Nazareth, 'that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene' (Matt 2:23). (3.) That saying also was to be fulfilled, 'The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light, and to them which sat in the region and shadow of death light is sprung up' (Matt 4:15,16; Isa 9:2, 42:7).

They stumbled at these things, and God's judgment upon them was great. Besides, there seemed to be a contradiction in the prophecies of Scripture concerning his coming. He was to be born in Bethlehem and yet to come out of Egypt. How should he be the Christ and yet come out of Galilee, out of which arises no prophet? Thus, they stumbled.

Hence, note that though the prophecies and promises be complete and plain as these were, that he should be born in Bethlehem, yet men's sins may cause them to be fulfilled in such obscurity that instead of having benefit thereby, they may stumble and split their souls thereat. Take heed then; hunt not Christ from plain promises with Herod, but rather from Bethlehem, lest he appear to your amazement and destruction from Egypt or the land of Zabulon! But this is much to the second question: What is it for Jesus to come into the world?

I come now to the third question.

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Concerning Jesus, how he put himself to the test among his adversaries.

The Lord Jesus also put himself to the test among his adversaries in diverse ways.

First, he urged the time of the Messiah's appearing to become:' The time is fulfilled, and the kingdom of God is at hand: repent ye and believe the gospel' (Mark 1:15).

For this, he had a threefold proof—1. The heathens had invaded and taken the land, according to Daniel (9:25,26). 2. According to Jacob, The scepter departed from Judah (Gen 49:10). Which also suited that prophecy: 'Before the child shall know to refuse the evil and choose the good, the land that thou abhorrent shall be forsaken of both her kings' (Isa 7:16). 3. The Roman emperor had not only subdued the nation and put down the kingly race of the Jews but had set up and established his own power over them. In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate was governor of Judea; Herod was tetrarch of Galilee; Philip, tetrarch of Iturea; and Lysanias, tetrarch of Abilene; all heathens, and of Tiberius' making.

Besides, the kingly race of Judah was at this time become so low because of the Roman oppression that the chief of them were put to get their living by their own hands; even Joseph, the supposed father of Jesus, then became a carpenter. Poor man! When Jesus was born, he was fain to be thrust into a stable, for there was no room for such guests in the inn. The offering also which was brought unto God at the time when Jesus was presented unto the Lord, was two turtle-doves, or two young pigeons—a sacrifice allowed only for them that were poor, and could provide no bigger—' And if she is not able to bring a lamb, then she shall bring two turtles, or two young pigeons, the one for the burnt-offering, and the other for a sin-offering (Lev 12:8). Besides, Jesus himself saith, 'Foxes have holes, and birds of the air have nests. Still, the Son of man hath not where to lay his head.'

Now, I say, all these things were so apparent to the Jews that they could not object; they felt the Romans came, they knew the scepter was gone, they smarted under the Roman tyranny, and they knew the kingly race of Judea was overthrown. How could they object that the time had not come for Christ to be born?

Further, the people were generally convinced that the time had come; therefore, according to the text, they expected it. 'And as the people were in expectation, and all men mused in their hearts of John, whether he was the Christ or not' (Luke 3:15). The unbiased people, observing the face of things, could do no other but look for the Messiah. And hence it is that the Lord Jesus gives the Pharisees, those mortal enemies of his, such sore rebukes, saying, 'O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times?' The kingdom is lost, the heathens come, and the scepter is departed from Judah. 'Ye hypocrites, ye can discern the face of the sky and earth, but how is it that ye do not discern this time?' (Matt 16:3; Luke 12:56).

Second, he yet again puts himself to the test by the miracles he wrought before them—' Believe me, that I am in the Father, and the Father in me, or else believe me for the very works' sake' (John 14:11). For the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me' (John 5:36).

They could not withstand this proof, but they granted that he did many miracles while they did nothing. 'Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man does many miracles. If we let him thus alone, all men will believe on him, and the Romans shall come, and take away both our place and nation' (John 11:47, 48).

Yea, so did Jesus confound them that by their own records and laws, by which they were to prove persons clean or unclean, they, in reading their lectures, justified him and overthrew themselves.

For instance, it was written in their law, 'If he that hath an issue spit upon him that is clean,' that spittle should make him unclean (Lev 15:8). Now Jesus, whom they counted most unclean because he said he was the Son of God, as they thought, speaking blasphemy, he spits upon people, and makes them whole. He spat and made clay with the spittle, which made a blind man see (John 9:6). Also, he spat on the eyes of another and made him see (Mark 8:23-25). Again, he spat, and with his spittle touched the tongue of one that was dumb, and made him speak immediately (Mark 7:33-35). Thus, he proved himself clear of their accusations and maintained that he was guiltless and the Son of God by their law, for the miracles he wrought were to prove him so to be.

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Particular testimonies that this coming of Jesus is his coming to save us.

The Testimony of Simeon.—Simeon the Just gives testimony of him: 'And the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord's Christ. And he came by the Spirit into the temple; and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lets thou thy servant depart in peace,—for mine eyes have seen thy salvation (Luke 2:25-32).

The Testimony of Anna.—Anna, a prophetess, one 'of a great age, departed not from the temple but served God with fasting and prayers night and day. And she, coming in at that instant, gave thanks likewise unto the Lord, and spoke of him to all them that looked for redemption in Jerusalem' (Luke 2:36-38).

The Testimony of John Baptist.—John Baptist, as he fulfilled his ministry, cried concerning this Jesus, 'Behold the Lamb of God, which taketh away the sin of the world.—And he,' saith John, 'that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining' or abiding, 'the same is he which baptized with the Holy Ghost. And I saw and bare record that this is the Son of God (John 1:29-34).

The Testimony of the Star and Wise Men—The star that appeared at his birth in the east and coasted through the heavens till it came over to where the young child Jesus was, that star gave testimony that he was the Saviour. This star alarmed many, especially the wise men of the east, who were brought by it from afar to worship him: 'And lo, the star which they saw in the east, went before them till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they went into the house, they saw the young child, with Mary, his mother, and fell down and worshipped him; and when they had opened their treasures, they presented unto him gifts, gold, and frankincense, and myrrh (Matt 2:9-11).

The Testimony of the Angels.—1. To Mary herself—' And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, -and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favored.—And the angel said unto her, Fear not, Mary; for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, bring forth a son, and call his name JESUS. He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob forever, and of his kingdom, there shall be no end (Luke 1:26-33). 2. The angels' testimony to the shepherds, as they were feeding their flocks in the fields by night—' And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were sore afraid. And the angel said unto them, 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, Christ the Lord (Luke 2:9-11). 3. How the angels solemnized his birth among themselves—' And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, goodwill towards men' (vv 13,14).

The Testimony of God the Father.—1. When he was baptized—' And Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and, lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased' (Matt 3:16,17). 2. The Father's testimony of him at his transfiguration—' And he took Peter, John, and James, and went up to a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.' And Moses and Elias appeared talking with him, and a cloud from heaven overshadowed them; the three disciples began to be afraid. Then 'there came a voice out of the cloud, saying, This is my beloved Son, hear him' (Luke 9:28-35). Peter speaks of This testimony of God, saying, 'We had not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And we heard this voice from heaven when we were with him in the holy mount (2 Peter 1:16-18). 3. God gave testimony of him by signs and wonders—' Believe thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father, who dwelleth in me, does the works.' 'God also bearing them witness,' that preached salvation by Jesus, 'both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will' (John 14:10; Heb 2:4).

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QUEST. SECOND. What it was for Jesus to come into the world.

Answ. Not his coming in, or by his Spirit in his people; for so he was never out of the world. Neither is it his appearance in his ordinances. Nor that coming of his by which he destroyed Antichrist. Nor his appearing in his dreadful providences or judgments. But by the coming of Jesus, according to the text, we are to understand that, or such a coming, whereby he was manifest to be God-man in one person; God in our flesh without us, or distinct in his own person by himself; such a coming by which he was manifested to be in all points like as men are, sin only excepted; such a coming wherein, or by which, the Son of God became also the Son of man.

[First.] To clarify this further, you find it expressly said he was 'born into the world'; Mary, 'of whom was born Jesus.' When Jesus was born, it is said, 'Where is he that is born King of the Jews?' Herod 'demanded of them where Christ should be born' (Matt 1:16, 2:1, 2,4; Luke 1:35, 2:11).

Now that this was fulfilled according to the very word of the text, without any juggle, evasion, or cunningly devised fable, consider—

1. He is called the firstborn of this woman, the male child who opened her womb (Luke 2:7, 23).

2. He was not born till nourished in her womb the whole time, according to the time of life: 'And so it was, that while they were there [at Bethlehem], the days were accomplished that she should be delivered. She brought forth her firstborn son, wrapped him in swaddling clothes, and laid him in a manger (Luke 2:6,7).

3. She also continued in her separation at the birth of Jesus, as other women at the birth of their children, until 'the days of her purification according to the law of Moses were accomplished' (Luke 2:22).

4. Like other Hebrew children, he was brought to Jerusalem to present himself to the Lord—' As it is written in the law of the Lord, Every male that opened the womb shall be called holy to the Lord' (Luke 2:23, 24).

5. Thus, Jesus also, like other Hebrew children, was circumcised when the set day came—' And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb' (Luke 2:21).

6. After this, he is often called the young child, the child Jesus; further, it is said that he grew and increased in wisdom and stature (Matt 2:20, 21; Luke 2:40, 52).

Behold with what diligence, even to a circumstance, the Holy Ghost sets forth the birth of the Lord Jesus and all to convince the incredulous world of the proper manner of the coming of the Saviour into the world.

Second. The reality of this Lord Jesus's manhood is yet further manifest, and that, 1. by those natural infirmities that attend human flesh; 2. by the names the prophets gave him in the days of the Old Testament and the New Testament.

1. By those natural infirmities that attend human flesh. As, at his birth, he could not go but was carried by his parents. He was sensible of hunger (Luke 4:2). He was sensible of thirst (John 19:28). He was sensible of weariness (John 4:6). He was nourished by sleep (Mark 4:38). He was subject to grief (Mark 3:5). He was subject to anger (Mark 3:5). He was subject to weep (John 11:35; Luke 19:41). He had joy as a man, and rejoiced (Matt 11:25; Luke 10:21). These things, I say, Jesus was subject to as a man, as the son of the Virgin.

2. The reality of his manhood is yet made manifest by the names the prophets gave him, both in the Old Testament and in the New. As,

(1.) He is called the 'seed'—the seed of the woman, the seed of Abraham, the seed of David—which means he was to come from their children (Gen 3:15, 12, 22; Gal 3:16,17; Rom 1:3).

(2.) Therefore, it is added (where mention is made of the fathers), 'of whom as concerning the flesh Christ came.' He was made of the seed of David according to the flesh, and hence again he called himself the offspring of David; therefore, I say, he is said to be of their flesh, their loins, and is called their Son (Rom 1:3, 4:5; Acts 2:30; Rev 22:16).

(3.) He, therefore, is frequently called 'a man, and the Son of man'—' Then shall you see the Son of man coming in the clouds of heaven.' 'When the Son of man shall come in his glory, and all the holy angels with him.' 'This man, because he continued ever, had an unchangeable priesthood.' 'Wherefore, it is necessary that this man have somewhat also to offer' (Matt 25:31, 26:64; Heb 7:24, 8:3, 10:12).

(4.) What shall I say? He gave an undeniable demonstration of all this when he said he 'was dead'; when he called to Thomas to put his finger to, and behold his hands, to reach to him his hand and thrust it into his side, and bid him he should not be faithless, but believing. At another time, when he stood in the midst of the eleven, as they were troubled with the thoughts of unbelief, he said, 'Behold my hands and my feet, that it is I; handle me, and see, for a spirit hath not flesh and bones, as ye see me have' (John 20:27; Luke 24:39).

Thus, I have shown you what it was for Jesus to come into the world—namely, to be born of a woman, to take flesh, and to become God-man in one person. I come now to the third question, but before I speak mainly to that, I will produce further testimony that we find upon record concerning the truth of all this.

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I now proceed to the second observation—THAT WHEN JESUS WAS COME.
INTO THE WORLD, THEN WAS GOD'S PROMISE FULFILLED—namely, THAT HE WOULD ONE DAY SEND US A SAVIOUR.

Take three texts to confirm this point: 1. 'This is of a truth that prophet that should come into the world' (John 6:14). These words were spoken of them that were present at that miracle of Jesus when he fed five thousand with five barley loaves, which a lad had about him in the company; for these men when they had seen the marvel, being amazed at it, made confession of him to be the Saviour. 2. 'Lord, I believe that thou art the Christ, the Son of God, which should come into the world' (John 11:27). 3. 'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners' (1 Tim 1:15).

To explain this observation, I will briefly address three questions: How will this Jesus be distinguished from others of that name? Second, what was it for this Jesus to come into the world? Third, what was it for him to come to be a Saviour?

QUEST. FIRST. For the first, the Jesus in the text is distinguished from all others of that name.

First, by the manner of his birth, he was born of a virgin, a virgin espoused to a man named Joseph, but he 'knew her not till she had brought forth her firstborn son, and he called his name JESUS' (Matt 1:25).

Second. He is distinguished from others of that name by the place of his birth—to wit, Bethlehem, the city of David; there he must be born, where he was born (John 7:42; Matt 2:4-6).

Third. He is distinguished by his lineage—he came 'of the house and lineage of David' (Luke 2:4-6).

Fourth. He is distinguished by the time of his birth—to wit, the time of the prophets prefixed (Gal 4:4).

Fifth. But his common distinction is Jesus of Nazareth; by this name, he is distinguished one and twenty times in the New Testament—1. His enemies called him 'Jesus of Nazareth' (Matt 26:71; Mark 14:67; John 18:5). 2. His disciples called him 'Jesus of Nazareth' (Matt 21:11; Luke 24:19; John 1:45; Acts 2:22). 3. The angels called him 'Jesus of Nazareth' (Mark 16:6). 4. He called himself 'Jesus of Nazareth' (Acts 22:8). 5. Yeah, and he goes also by the name of 'Jesus of Nazareth' among the devils (Mark 1:24; Luke 4:34).

He was called 'Jesus of Nazareth' because he dwelt there with his mother, Mary, and her husband. Nazareth was his city, where he had been brought up, whither for shelter Joseph carried him when he came out of Egypt with him; in Nazareth was his typical abode until the time that John was cast into prison; wherefore he might well say, 'I am Jesus of Nazareth' (Luke 4:16; Matt 2:23, 4:12,13). Yea, though he was now in heaven, for heaven shall not make us forget what countrymen we were when we lived in the world. Jesus, you see here, though glorified in heaven, yet forgets not what countryman he was when he dwelt in the world. 'I am Jesus of Nazareth,' saith he; I am the Jesus that thou persecutes; and that thou mayest know I am he, I tell thee I dwelt once in the city of Nazareth in Galilee; Joseph and my mother Mary brought me up there, and there I dwelt with them many years. 'I am Jesus of Nazareth, whom thou persecutest' (Acts 22:8).

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 393

by Thomas Sadler, oil on canvas, 1684

1. He was typed forth sometimes by men. Adam was his type in many things, especially as he was the head and father of the first world. He was 'the figure of him that was to come' (Rom 5:14). Moses was his type as a Mediator and builder of the Tabernacle (Heb 3:2,3). Aaron was his type as a high priest, and Melchisedec before him (Heb 5:4,5, 7:1,21). Samson was his type in the effects of his death, for as Samson gave his life for the deliverance of Israel from the Philistines, Christ gave his life to deliver us from sin and devils. Joshua was his type in providing the land of Canaan to Israel, as Jesus will give the kingdom of heaven to the elect (Heb 4:8). David was his type in many things, especially in his subduing of Israel's enemies and feeding them [Israel]: hence he is sometimes called David their king, and David their shepherd (Eze 34:23,24). Solomon was his type in building the temple and his peaceable kingdom. Hence it is said, 'He shall build the temple of the Lord'; and again, 'Of his government and peace there shall be no end.'

2. Beasts were his type. For instance, some—

(1.) The paschal lamb was his type (Exo 12). In its spotlessness, Christ was 'a lamb without blemish and without spot' (1 Peter 1:18,19). In its being roasted, it was a figure of the cursed death of Christ; for to be roasted bespoke one accursed (Jer 29:22; Gal 3:13). In that it was to be eaten—'Whoso eat my flesh and drink my blood,' saith Christ, 'hath eternal life' (John 6:54). In that its blood was to be sprinkled upon the doors of their houses, for the destroying angel to look on; the blood of Christ is sprinkled upon the elect for the justice of God to look on (Heb 9; 1 Peter 1:2). By eating the paschal lamb, the people went out of Egypt; by feeding upon Christ by faith we come from under the Egyptian darkness, tyranny of Satan, &c.

(2.) The red cow was his type (Num 19:2, &c.).[2] In that, she was to be without blemish. In that she was to be slain without the camp—' Jesus also, that he might sanctify the people with his own blood, suffered without the gate' (Heb 13:12). In that her flesh was to be burnt, a type of the grievous death of Christ. Her ashes were to be carried into a clean place without the camp, a kind of clean sepulcher where the body of Jesus was laid (John 19:38-41).

There were also divers other sacrifices, as bulls, goats, and birds, which were types of him, which I here omit.

3. Insensible creatures were his types. As,

(1.) The man in the wilderness (Exo 16). And that as it came down from heaven, for so did Christ—' I came down from heaven,' saith he; and again, 'I am the living bread which came down from heaven' (John 6:51). The manna was to be eaten; so is Christ by faith—' If any man eats of this bread, he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world' (John 6:51). The manna was to be gathered daily; so is Christ to be daily eaten. The manna was all the bread that Israel had in the wilderness; Christ is all the bread that believers have in this life for their souls. The manna came not by Moses' law, neither comes Christ by our merits—' Moses gave you, not that bread from heaven, but my Father giveth you the true bread from heaven (John 6:32).

(2.) Again, the rock that gave them water for their thirst was a type of him (Num 20). They 'did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them; and that Rock was Christ' (1 Cor 10:4). This rock was his type in four things—

(a.) It gave drink to the people in the wilderness when they came out of Egypt; Christ gave drink to them to forsake the world for him. (b.) The rock yielded water by being smitten by Moses' rod; Christ giveth drink, even his blood, by being stricken by Moses' law (Num 20:11; Isa 53). (c.) The water out of this rock was given to the thirsty—' I will give unto him that is athirst,' saith Christ, 'of the fountain of the water of life freely' (Rev 21:6). (d.) The water of the rock in the wilderness ran after the people; they drank of that rock that followed them—' He opened the rock, and the waters gushed out, they ran in the dry places like a river' (Psa 110:41). Christ also is said by that type to follow us—' They drank of that spiritual Rock that followed them, and that Rock was Christ' (1 Cor 10:4).

(3.) Again, the mount Moriah was his type. That mount stood in Jerusalem; Christ also stands in his church. Upon that rock was built the temple (2 Chron 3:1)—' And upon this rock,' said Christ, 'I will build my church, and the gates of hell shall not prevail against it' (Matt 16:18).

Other things might be urged, but these being virtually of the force of the promises, and also as a key to open them, therefore I thought good to place them here with the promises; because, as they are standing with them, so they are written to beget faith in the same Lord Jesus Christ.

THIRD. I come now to the third thing—to wit, That these promises were ground for a believing remembrance that a Saviour should one day come.

There is a remembering and a believing remembering, or such a remembering that begets and maintains faith in the heart. Jacob had a believing remembrance when he said, 'I have waited for thy salvation, O Lord' (Gen 49:18). And so had David when he cried, 'O that the salvation of Israel was come out of Zion' (Psa 53:6). These, with Simeon and Anna, had not a remembrance only, but a believing remembrance that God would send them a Saviour. They had the promise not in the book only but in their hearts; this gospel was mixed in them with faith; therefore, they, with their fellows, remembered and believed, or made the promise the ground of their belief that God would one day send them a Saviour.

Use of this Doctrine.

Here we may see how much the heart of God was set upon the salvation of sinners—he studied it, contrived it, put his heart on it, and promised, and promised, and promised to complete it, by sending one day his Son for a Saviour (2 Same 14:14; Eph 1:3; Titus 1:2). No marvel, therefore, if when he treated of the new covenant, in which the Lord Jesus is wrapped, and presented in a word of promise to the world, that he saith, I will do it 'assuredly with my whole heart, and with my whole soul' (Jer 32:41).

Now this is of singular comfort to sensible sinners; what more excellent ground of consolation to such than to hear that the God against whom they have sinned should himself take care to provide them a Saviour. There are some poor sinners in the world that have given such way to discouragement, from the sense of the greatness of their sins, that they dare not think upon God, nor the sins which they have committed; but the reason is that they are ignorant that God's heart was wrapped up in this good work of providing and sending a Saviour. Let such hearken now to the call of God—'Return unto me, for I have redeemed thee' (Isa 44:22). Ho! turn again, hearken; the heart of God is much set upon mercy; from the beginning of the world, he resolved and promised, aye, and swore we should have a Saviour.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 392

 

by Thomas Sadler, oil on canvas, 1684

Fifth. He was promised in the days of Uzziah, Jotham, Ahaz, and

Hezekiah, kings of Judah—

1. By the name of a ‘branch’—’ In that day shall the branch of the Lord be beautiful and glorious’ (Isa 4:2).

2. Under the name of the ‘son of a virgin’—’ Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, bear a son, and call his name Immanuel.’ This Matthew expounds on Christ (Isa 7:14; Matt 1:23).

3. He was promised under the name of a ‘rod’—’ There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, and the Spirit of the Lord shall rest upon him.’ This answered the text: David was the son of Jesse, and Christ the Son of David (Isa 11:1, 2).

4. He is promised under the title of a ‘king’—’ Behold, a king shall reign in righteousness,—and a man shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land’ (Isa 32:1, 2).

5. He was promised under the name of an ‘elect servant’—’ Behold my servant, whom I uphold; mine elect, in whom my soul delighted; I have put my Spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, lift up, or cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench’ (Isa 42:1-3; Matt 12:17-20).

6. He was promised to Jeremiah under the name of ‘the Lord our Righteousness’—’ Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch and a King shall reign and prosper; and shall execute judgment—in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS’ (Jer 23:5, 6).

7. He was promised by the prophet Ezekiel under the name of ‘David, a shepherd’—’ And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I, the Lord, will be their God, and my servant David is a prince among them; I, the Lord, have spoken it (Eze 24:23; John 10:1-3).

8. He was promised by the prophet Daniel under the name of ‘Messiah, or Christ, the most holy’—’ And after three and two weeks shall the Messiah be cut off, but not for himself’ (Dan 9:26).

9. He was promised by the prophet Micah under the name of the ‘ruler in Israel’—’ But thou, Bethlehem-Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come—that is to be ruler in Israel’ (Micah 5:2; Matt 2:6).

10. He was promised to Haggai as ‘the desire of all nations’—’ I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts’ (Hagg 2:7).

11. Zechariah promised him under the name of ‘servant and branch’—’ For, behold, I will bring forth my servant the BRANCH.’ And again, ‘Behold the man whose name is the BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord; and he shall bear the glory’ (Zech 3:8, 6:12, 13).

12. Malachi promised him under the name of ‘the Lord, and the messenger of the covenant’—’ Behold, I will send my messenger. He shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of hosts (Mal 3:1).

Indeed, the Scriptures of the Old Testament are filled with promises of the Messiah to come, prophetical promises, and typical promises, for all the types and shadows of the Saviour are virtually so many promises.

Sixth. Having therefore touched upon the prophetical, I will briefly touch on the typical promises also, for as God spake at sundry times to the fathers, so also in diverse manners, prophetically, providentially, typically, and all of the Messias (Heb 1:1). The types of the Saviour were various—1. Sometimes, he was typed out by men; 2. Sometimes by beasts; 3. Sometimes by insensible creatures.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 391

 

by Thomas Sadler, oil on canvas, 1684

This Zacharias testified when he was filled with the Holy Ghost; for, speaking of the Messiah or the Saviour, he saith that God spoke of him by the mouth of all the prophets who have been since the world began; to which I will add that of Peter, ‘Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days’ (Luke 1:69, 70; Acts 3:24).

From these texts, it is evident that in every generation or age of the world, God did give his people a promise, and so ground for a believing remembrance, that he would one day send them a Saviour; for indeed the promise is not only a ground for remembrance but for a believing remembrance. What God saith is sufficient ground for faith because he is truth and cannot lie or repent. But that is not all; his heart was engaged, yea, all his heart, in the promise he spoke of sending us a Saviour.

From this observation, I shall inquire into these three things: FIRST, what it is to be a Saviour. SECOND, how it appears that God has promised his people a Saviour throughout the ages. THIRD, that this was ground for believing remembrance that a Saviour should one day come.

FIRST. What it is to be a Saviour.

First, the word ‘Saviour’ is easy to understand. It is all one with Deliverer, Redeemer, &c. ‘A Saviour, Jesus,’ both words are of the same signification and are doubled, perhaps to teach us that the person mentioned in the text is not called ‘Jesus’ only to distinguish him from other men—for names are given to distinguish—but also and especially to specify his office; his name is Saviour because it was to be his work, his office, his business in the world. His name shall be called Jesus, ‘for he shall save his people from their sins’ (Matt 1:21).

Second. This word ‘Saviour’ is so significant that it has a place in all Christ’s undertakings: for whatever he does in his mediation, he does as a Saviour. He interposes between God and man as a Saviour; he engages against sin, the devil, death, and hell as a Saviour and triumphs over them by himself as a Saviour.

Third. The word ‘Saviour,’ as I said, is all one with Redeemer, Deliverer, Reconciler, Peace-maker, or the like; for though there be variation in the terms, yet Saviour is the intendment of them all. By redeeming he becomes a Saviour, by delivering he becomes a Saviour, by reconciling he becomes a Saviour, and by making peace he becometh a Saviour. But I pass this now, intending to speak more to the same question afterward.

SECOND. It appears that God has promised his people a Saviour throughout history.

It appears evidently, for so soon as man had sinned, God came to him with a heart full of promise and continued to renew and renew until the time of the promised Messiah to be revealed was come.

[First.] He promised him under the name of ‘the seed of the women,’ after our first father had sinned—’I will also put enmity between thee and the woman, and between thy seed and her seed. He shall bruise thy head, and thou shalt bruise his heel’ (Gen 3:15).[1] This the apostle hath his eye upon when he saith, ‘When the fulness of the time has come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law’ (Gal 4:4,5).

Second. God renewed this promise to Abraham and told him Christ should be his seed, saying, ‘In thy seed shall all families of the earth be blessed’ (Gen 12:3). ‘Now,’ saith Paul, ‘to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ (Gal 3:16).

Third. He was promised in the time of Moses under the name of a ‘prophet’—’ I will raise them up,’ saith God to him, a prophet from among their brethren like unto thee’ (Deut 18:18). This Peter expounds on Christ, ‘For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; he shall ye hear in all things whatsoever he shall say unto you’ (Acts 3:22). Fourth. He promised him to David under the title of a ‘son,’ saying, ‘I will be his Father, and he shall be my Son’ (2 Sam 7:14). For this the apostle expounded of the Saviour, saying, ‘Thou art my Son, this day have I begotten thee’; and again, ‘I will be to him a Father, and he shall be to me a Son’ (Heb 1:5).