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John's Gospel, John Chapter 3. John 3, our focus will be on 
verses 31 to 36, but I do want to read the chapter as I believe 
the apostle is bringing it back around, and we'll see consistency 
throughout this chapter concerning the salvation of God with reference 
to his people. So I'll begin reading in chapter 
3 at verse 1. There was a man of the Pharisees named Nicodemus, 
a ruler of the Jews. This man came to Jesus by night 
and said to him, ''Rabbi, we know that you are a teacher come 
from God, for no one can do these signs that you do unless God 
is with him.'' Jesus answered and said to him, most assuredly, 
I say to you, unless one is born again, he cannot see the kingdom 
of God. Nicodemus said to him, how can a man be born when he 
is old? Can he enter a second time into his mother's womb and 
be born? Jesus answered, most assuredly, I say to you, unless 
one is born of water and the spirit, he cannot enter the kingdom 
of God. That which is born of the flesh 
is flesh, and that which is born of the Spirit is spirit. Do not 
marvel that I said to you, you must be born again. The wind 
blows where it wishes, and you hear the sound of it, but cannot 
tell where it comes from and where it goes. So is everyone 
who is born of the Spirit. Nicodemus answered and said to 
him, how can these things be? Jesus answered and said to him, 
are you the teacher of Israel and do not know these things? 
Most assuredly, I say to you, we speak what we know and testify 
what we have seen, and you do not receive our witness. If I 
have told you earthly things and you do not believe, how will 
you believe if I tell you heavenly things? No one is ascended to 
heaven but He who came down from heaven, that is, the Son of Man 
who is in heaven. And as Moses lifted up the serpent 
in the wilderness, even so must the Son of Man be lifted up, 
that whoever believes in Him should not perish but have eternal 
life. For God so loved the world that He gave His only begotten 
Son, that whoever believes in Him should not perish but have 
everlasting life. For God did not send His Son 
into the world to condemn the world, but that the world through 
Him might be saved. He who believes in Him is not 
condemned, but he who does not believe is condemned already, 
because he has not believed in the name of the only begotten 
Son of God. And this is the condemnation, 
that the light has come into the world, and men loved darkness 
rather than light, because their deeds were evil. For everyone 
practicing evil hates the light and does not come to the light, 
lest his deeds should be exposed. But he who does the truth comes 
to the light, that his deeds may be clearly seen, that they 
have been done in God. After these things, Jesus and 
His disciples came into the land of Judea, and there He remained 
with them and baptized. Now John also was baptizing in 
Anon near Salim, because there was much water there. And they 
came and were baptized, for John had not yet been thrown into 
prison. Then there arose a dispute between 
some of John's disciples and the Jews about purification. 
And they came to John and said to him, Rabbi, he who is with 
you beyond the Jordan, to whom you have testified, behold, he 
is baptizing and all are coming to him. John answered and said, 
a man can receive nothing unless it has been given to him from 
heaven. You yourselves bear me witness that I said I am not 
the Christ, but I have been sent before him. He who has the bride 
is the bridegroom, but the friend of the bridegroom who stands 
and hears him rejoices greatly because of the bridegroom's voice. 
Therefore, this joy of mine is fulfilled. He must increase, 
but I must decrease. He who comes from above is above 
all. He who is of the earth is earthly 
and speaks of the earth. He who comes from heaven is above 
all. And what he has seen and heard, 
that he testifies, and no one receives his testimony. He who 
has received his testimony has certified that God is true. For 
he whom God has sent speaks the words of God, for God does not 
give the Spirit by measure. The Father loves the Son and 
has given all things into His hand. He who believes in the 
Son has everlasting life, and he who does not believe the Son 
shall not see life, but the wrath of God abides on him. Amen. Well, let us pray. Our Father 
in heaven, we thank you for the written word of the true and 
living God. We thank you for the voice of Christ as it comes 
to us so clearly in the pages of Holy Scripture. From Genesis 
to Revelation, truly the sheep hear and know his voice. And 
we give thanks and praise to you for this word. And we pray 
now that the Holy Spirit who gave us the Word would guide 
us and illumine our minds and hearts as we study it. We pray 
that Christ would be exalted and glorified in our minds and 
hearts, that you would be merciful to those who are dead in their 
trespasses and sins. And may they be born of the Spirit. 
May they believe the gospel of our Lord and Savior, Jesus Christ. 
And as a result, may they see and have everlasting life. And 
God, forgive us again for all sin and unrighteousness and everything 
that darkens our minds and hearts. And just grant us help now as 
we come to your word and we pray through Jesus Christ our Lord. 
Amen. Well, we are in Jesus' public 
ministry and at the end of John chapter 2, John makes a statement 
concerning Jesus that he knew what was in man. And here in 
John 3, he meets with this man Nicodemus and gets right to the 
point. He says to Nicodemus, unless 
a man is born again, he cannot see the kingdom of God. Nicodemus 
is not a humble inquirer. Rather, Nicodemus comes on behalf 
of the Sanhedrin, and he is trying to shame our Lord Jesus Christ. 
Thankfully, Nicodemus ends at the right side, that of confessing 
Christ at the end of the gospel narrative, but here he is genuinely 
trying to show Jesus as being a sham. Notice specifically in 
verse 4, how can a man be born when he is old? Can he enter 
a second time into his mother's womb and be born? And then in 
verse 9, how can these things be? And then the nature of our 
Lord's rebuke indicates that Nicodemus should have known what 
Jesus was talking about. This act of the new birth, the 
regeneration, is not unique to the New Covenant, but rather 
Deuteronomy 10 and verse 16. Deuteronomy, or 10.6, and Deuteronomy 
30, or 10.16, and then Deuteronomy 30, verse 6, and then Ezekiel 
the prophet in chapter 36, 25 to 27, spoke of the birth from above by the 
power of the Holy Spirit. So this leads Jesus then into 
a discourse concerning God's salvation. And that starts at 
verse 11 and ends at verse 21. And then the scene shifts to 
Jesus' baptism. Jesus baptizing people with his 
disciples, and then of course John the Baptist. And that leads 
to a bit of controversy, at least in terms of John's disciples. 
Notice in verse 26, they came to John and said to him, Rabbi, 
he who is with you beyond the Jordan, to whom you have testified, 
behold, he is baptizing and all are coming to him. What's the 
supposition or the implication? If all come to him, John, then 
none will come to you. John doesn't have a problem with 
that. John understands that's the purpose for which he was 
sent. And he answers to that effect, in the following verses. Notice in verse 27, he says, 
A man can receive nothing unless it has been given to him from 
heaven. In other words, the success that Jesus has has been given 
by God from heaven. And that is where the whole drift 
of the prophetic word has come to land. As well, John understands 
that he was preparatory for the work of the Redeemer. So if all 
are coming to Jesus, as far as John is concerned, He's done 
his job in pointing them there. Notice in verse 28, he denies 
that he is in fact the Christ. You yourselves bear me witness 
that I said, I am not the Christ, but I have been sent before him. Again, the voice of one crying 
in the wilderness, the one who prepared the way of God. And 
then in verse 29, John says, he who has the bride is the bridegroom. The church has the bridegroom. 
But the friend of the bridegroom, the best man, John the Baptist, 
who stands and hears him, rejoices greatly because of the bridegroom's 
voice. In other words, John says, my joy is fulfilled in just getting 
to stand near Jesus, in just getting to listen to Jesus' voice. As far as John is concerned, 
that's everything. As far as we as God's people 
are concerned, that should be everything. We get to stand in 
the presence of Christ, we get to hear the voice of Christ, 
we get to worship the true and the living God. And then he ends 
this particular testimony with verse 30. He must increase, but 
I must decrease. He doesn't say that Jesus must 
increase while I stay the same. He doesn't say that Jesus must 
increase while I increase just a little bit. No, Jesus must 
increase, but John the Baptist must decrease. In other words, 
the one announced by the prophets and the prophet John the Baptist 
has arrived on the scene. And therefore men should come 
after him. Men should believe on him. Men 
should know and understand that He is in fact the Christ of God, 
the One in whom there is salvation. Now in verses 31 to 36, some 
take this as the Apostle John's further commentary, others refer 
to it as John the Baptist's further commentary. I'm going to side 
with John the Baptist at this particular time. So in verses 
31 to 36, amplifying what he has said in verse 30, 
he first gives an explanation concerning Christ's supremacy. 
He does that in verses 31 to 34, and then he makes a declaration 
concerning Christ's authority, and he does that in verses 35 
and 36. So the Baptist has testified 
concerning the preeminence of the Savior. He has finished at 
least that part with, he must increase, but I must decrease. 
And now he's going to affirm and confirm for us with reference 
to Christ's supremacy and authority. So let's look first at the explanation 
of Christ's supremacy in verses 31 to 34. And he does this in 
two ways. First, knowing or understanding 
where Christ came from. And secondly, knowing something 
of the testimony of our Lord Jesus Christ. But notice in the 
first place, he highlights the origin of Christ. Now when I 
use origin with reference to Christ, you're not to think like 
that heretic, that new Judas that was called Arius, who thought 
that there was a time when the sun was not. I do not use origin 
in that way, but rather place or location. Because John the 
Baptist testifies that Jesus comes from above. Jesus is the 
second person of the Trinity. John 1.1 tells us, in the beginning 
was the Word, the Word was with God, and the Word was God. There 
are eternal relations of origin that we speak of. Jesus is begotten 
by the Father, sent from the Father for the particular task 
of redemption of his people. But there's no origin to Jesus 
like there's an origin for us. I happen to be born in 1966 in 
Long Beach, California. You cannot say that about Jesus. From everlasting to everlasting, 
thou art God. So know that when I use origin 
with reference to Jesus, I'm simply understanding what John 
is getting at in verse 31. He makes a contrast between him 
and the Savior. Verse 31, he says, he who comes 
from above is above all. He who is of the earth is earthly 
and speaks of the earth. He who comes from heaven is above 
all. Now, coming from the earth isn't 
bad. It isn't ethically perverse, 
but rather it's limited and finite. John the Baptist, according to 
1.6, was a man sent by God for the particular purpose of announcing 
the arrival of the Son of God in order to save his people from 
their sins. So now as he's showing the supremacy 
of Jesus, he does so by looking heavenward. He does so by looking 
at theology proper. He does so by transcending the 
economy of redemption and underscoring the origin of our blessed Savior, 
and that's what he indicates in verse 31. He who comes from 
above is above all. And again, that emphasis is replete 
in these first couple of chapters of John's gospel. Turn to John 
1. In the prologue, John the apostle does the same thing. 
Before he starts to expound on the economy of redemption, he 
shows us something true concerning the Father and the Son and the 
Spirit. And in John 1.1, he says, in 
the beginning was the Word, and the Word was with God, and the 
Word was God. He was in the beginning with 
God. All things were made through him, and without him nothing 
was made, that was made. And then in verse 14, that Word 
became flesh and dwelt among us, and we beheld his glory, 
the glory as of the only begotten of the Father, full of grace 
and truth. And then notice in John 1.18, no one has seen God 
at any time. The only begotten Son who is 
in the bosom of the Father He has declared Him. So the Baptist 
learned his theology from the Lord Jesus Christ, and it's consistent 
with the Apostle John. It's consistent with what we 
would later see in the history of the church called the Council 
of Nicaea. As I've tried to show you, the 
Council of Nicaea didn't make this stuff up. They didn't stress 
the co-eternality of the Son with the Father. or the consubstantiality 
of the Son with the Father, just out of thin air, they were reflecting 
upon texts of Scripture. They were reflecting upon John 
1.1. In the beginning was the Word. 
That means He's co-eternal with the Father. The Word was with 
God. That means He's distinct from 
the Father. And the Word was God. That means He's consubstantial 
with the Father. So the Baptist understood this, 
as did the Apostle, and it was the right way to see Jesus as 
having come from the presence of God Almighty. And then notice 
in John 1.34, what John the Baptist says there, And I have seen and 
testified that this is the Son of God. So going back to 3.31, 
the disciples of John are saying, all are coming to Him. So John 
is underscoring the supremacy of Jesus and demonstrating that 
it should be this way. It shouldn't be the case that 
persons follow the Baptist and that's it. The Baptist functioned 
to point men to the Savior. John 1.29, he says, Behold the 
Lamb of God who takes away the sin of the world. John 3, he 
says, I'm not the bridegroom. I'm the friend of the bridegroom. 
I'm just happy to stand in his presence and I'm just happy to 
hear his voice. He comes from above. He comes 
on this mission of mercy from God most high in order to save 
his people from their sins. John Gill glosses, he says, he 
came from heaven in his divine person. not by change of place, 
He being God immense and infinite, but by assumption of human nature, 
which He took upon Him in order to do His Father's will and the 
work of our salvation. So the Baptist in 3.31 is saying 
what the Apostle said essentially in 1.14. He became flesh and 
dwelt among us, and we beheld His glory, the glory as of the 
only begotten of the Father, full of grace and truth. Now 
practically, brethren, let's just bring this home. This underscores 
or indicates to us that both for John the Baptist and John 
the Apostle, Christ was everything. Christ was all in all. They with the bride in the song 
of Solomon would gaze upon him and say, he is chief among 10,000. 
He is altogether lovely. That ought to be the report in 
the church of Christ today. Remember way back when to last 
Sunday, When we saw this dispute between John's, with reference 
to John the Baptist disciples, they evidenced something of a 
party spirit. They're suggesting to John that 
if everybody goes after Jesus, there'll be no more for you, 
John. And that party spirit manifests itself today. Now, I'm not suggesting 
we should just, you know, as long as somebody can say, Jesus, 
they're in the big tent and we have fellowship with them. No, 
doctrine is absolutely crucial. 1 Corinthians chapter 13, the 
love chapter, one thing that doesn't typically get enough 
detail or attention is that love rejoices in what? In truth. If you look at the modern church, 
that's not always evident, that's not always obvious, that's not 
always the case. Oh, it's all about feeling and 
it's all about emotion. It's all sort of wishy-washy. 
But brethren, when it comes to this, we need to make sure that 
Christ is the defining doctrine or person relative to the church. And if in other churches they 
have a proper understanding of Jesus, they confess him as Lord 
and Savior, praise God Almighty. We shouldn't have a party spirit 
with that. We may disagree in some doctrine, 
that's okay. It's not the case that every 
single one of us is gonna dot every I and cross every T the 
same. There's diversity in this room 
right now. But the bottom line for all of 
us is that he must increase and we must decrease. John the Baptist 
evidences for us who is supreme. And it's not John the Baptist, 
it's certainly not us, but it is the one who's altogether lovely 
and chief among 10,000. So he comes from above, and as 
a result, he is above all. Same emphasis in the prologue, 
same emphasis in Colossians 1, same emphasis in Hebrews chapter 
1, same emphasis throughout the Bible. It ain't about us, brethren, 
it's about Jesus Christ, and John the Baptist understood that, 
and John the Baptist busied himself with teaching others that great 
truth. Now notice, not only in the origin 
of Christ as he displays supremacy, but in the testimony, the very 
words that he speaks. Notice in verses 32 and 33. And 
what he has seen and heard, that he testifies. And no one receives 
his testimony. But he who has received his testimony 
has certified that God is true. So the source of his testimony, 
or again, the origin of his testimony, is experiential. It's first-hand 
knowledge. Now John the Baptist was a prophet 
of God, Isaiah and Moses were prophets of God, the apostles 
spoke the words of God, but by way of revelation. Jesus spoke 
the words of God by way of intimacy, by way of first-hand knowledge. Notice what John says concerning 
him in verse 32. and what he has seen and heard, 
that he testifies. So the one who is from above, 
the one who was with God in the beginning, the one who is in 
the bosom of the Father, he is the one that speaks the word 
of God. And so John is declaring again 
the supremacy of the Savior, pointing his disciples not to 
his own party or camp, but rather pointing them to Jesus. What 
you have when you come to Jesus is the Word of God. Now that 
doesn't mean John's words given by inspiration of the Spirit 
are not the Word of God, but he's underscoring that difference, 
that contrast. Look back at chapter 1 in verses 
32 to 34. Chapter 1, verses 32 to 34, John bore witness saying, 
I saw the Spirit descending from heaven like a dove, and He remained 
upon Him. I did not know Him, but He who 
sent me to baptize with water said to me, upon whom you see 
the Spirit descending and remaining on Him, this is He who baptizes 
with the Holy Spirit. And I have seen and testified 
that this is the Son of God. So do you think when John's disciples 
come to him and they express their grief or their concern 
that all are coming to him, that John cares. He cares in the right 
direction. He wants all to come to him. 
He wants sinners to see him as altogether lovely and chief among 
10,000. While John the Baptist is content 
to stand in his present and hear his voice, the one who comes 
from above, he's heard the voice of God most high. He speaks the 
words of God most high. In other words, hear him. That's 
the emphasis of the Baptist. Jesus says the same thing in 
John 3, 11. Look at what he says to Nicodemus. Most assuredly, 
I say to you, we speak what we know and testify what we have 
seen, and you do not receive our witness. Look, I explain 
there. Some suggest that he's speaking 
about himself and the prophets, himself and men like John the 
Baptist. No, it's a reference to the Trinity. 
It's a reference to the Father and the Son. Most assuredly, 
I say to you, we speak what we know and testify what we have 
seen, and you do not receive our witness. So in 3.32, what 
he has seen and heard, that he testifies. Matthew Poole says 
that he, John the Baptist, and so all other ministers of the 
gospel, testify by revelation. Christ testifies not by revelation, 
but from his own personal knowledge, what himself has seen and heard 
from his Father. And then notice, and again, we'll 
see how this connects back to the prologue. Look at what the 
Baptist says in verse 32 after that. He says, and no one receives 
his testimony. That doesn't mean in a universal 
way, no one at all, but rather it's a contrast and it reflects 
the prologue in John 1. Go back to John 1 at verse 10. 
John 1 at verse 10, he, the word described or given us in verses 
1 to 3, he was in the world and the world was made through him 
and the world did not know him. He came to his own end, his own 
did not receive him. You see, when Jesus came, he 
came in the first coming in a lowly manner. He came into Jerusalem 
riding on a donkey. He didn't come with a regal crown 
or a royal crown and scepter in his first coming. He took 
on our humanity. And in the words of the prophet 
Isaiah, he was a man of sorrows. He was acquainted with grief. There was no form, no comeliness 
in him. There was no halo around his 
head. There weren't the 18-inch guns that Jehovah's Witness Jesus 
has in their writings. Rather, He was one that assumed 
our humanity. He had all the essential properties 
of our humanity, yet without sin, and all the common infirmities 
associated with it. And so there was nothing in Him 
that the naked eye would see, wow, He's great and glorious. 
But we know that He was the Word, verses 1 to 3, who became flesh 
and dwelt among us. And the Baptist says the same 
thing. When that obtains or when that 
occurs, people didn't believe in Him. People resisted him. People rejected him. Brethren, 
you know the story. You know where this is going. 
It's not going to a crown of glory in Jerusalem. It's going 
to a cross of shame and ignominy. It's going to desertion. It's 
going to judicial abandonment. It's going to all sorts of penalty 
and punishment that Christ must pay for the sins of his people. And so the Baptist here understands 
the mission of Messiah. He comes to his own, and his 
own do not receive him. But then notice there are those 
that do receive him, and this reflects John 1, verses 12 to 
13. But as many as received him, 
to them he gave the right to become children of God, to those 
who believe in his name, who were born not of blood, nor of 
the will of the flesh, nor of the will of man, but of God. 
That's further explained in Jesus' discussion with Nicodemus in 
John 3, verses 1 and following. That born of God-ness, specifically 
the third person of the Trinity, they are born of the Spirit, 
according to John 3, 8. You notice what John does a lot 
here? He speaks of the Trinity. He 
points his readers constantly to the triune God. So for John, 
it's not only important to understand that we are forgiven by God, 
that we receive a righteousness from God, that we will go to 
heaven to be with God. For John, it's not only the what-ness 
of God in terms of his gift, but it's the who-ness of God. 
It's who he is. In other words, marvel at the 
God that saved you. Marvel at the Father, the Son, 
and the Spirit. Marvel at the reality that in 
the beginning was the Word, the Word was with God, and the Word 
was God, and that Word became flesh. He, in the language of 
Nicaea, came down from heaven for us men and for our salvation. So see, brethren, it's not only 
an appreciation for what we have in terms of salvation, but who 
we have in terms of the Savior from our sins. John wants you 
constantly and often to behold your God. That's the emphasis. The Apostle and the Baptist share 
that same common perspective in terms of our blessed Savior. 
Notice verse 33, he who has received his testimony has certified that 
God is true. There were those, there are those 
that reject. There were those, there are those 
that resist. There were those and are those 
that will continue to say and mock and disbelieve and say, 
oh, there was no Jesus of Nazareth and that whole spiel. But there 
are those who do receive his testimony by the power of the 
Spirit of God. So verse 33, he who has received 
his testimony has certified that God is true. Calvin makes the 
comment, they have something on which they may safely rest 
when they know that to believe the gospel is nothing else than 
to assent to the truths which God has revealed. There's safety, 
there's blessing, there's provision, there's comfort, there's security 
and stability for those in verse 33. But notice when we receive 
that testimony, we not only receive the benefits that accrue, but 
we also certify that God is true. So what's the converse? For those 
who reject Christ, those who resist the gospel, those who 
continue in unbelief, and I might be describing some of you all 
here, you are certifying that God is a liar. You are suggesting, 
not outwardly or verbally, because men typically don't have that 
kind of bravado or that kind of courage, some in history have, 
but you are tacitly suggesting that God is not to be believed. 
In other words, a rejection of the Son is a rejection of God 
Most High, the Father as well. Notice in 1 John 5 at verse 10, 
John the Apostle says, he who believes in the Son of God has 
the witness in himself. He who does not believe God has 
made him a liar, because he has not believed the testimony that 
God has given of his Son. So you see, with reference to 
you this morning, if you're not a believer in Christ, you may 
think you're neutral. You may think that you're okay 
just as you are. You may think it's not really 
a big deal. I wasn't raised religious. I wasn't brought to church. I 
really don't know much about this stuff, this religious stuff. 
I'm just kind of in that neutral, no man's land. Well, the apostle 
tells you in 1 John 5, 10, that if you resist or reject the Son, 
you're calling God a liar. You are suggesting that the Lord 
God of truth is a deceiver, that he does not speak the truth. 
Matthew Poole comments, this saying does notably commend faith 
and defame unbelief. Faith in Christ as the only true 
mediator and savior gives testimony to the truth of God and seals 
it. Unbelief defames God and does 
in effect say that God is a liar. The apostle in 2 Corinthians 
1 verse 20 describes Jesus as the one in whom all the promises 
of God are yea and amen. You'll meet these people sometimes. 
Oh yeah, I believe in God. I think everything's going to 
work out well for me in the end. Well, what thinking of Christ? 
Well, I'm not a Christian. But you know, don't all roads 
lead to heaven? Not according to the Baptist, not according 
to John the Apostle, not according to our Lord Jesus Christ. It's 
not some sort of generic, undefined, nebulous thought that there might 
be something somewhere out there. That's not biblical. Jesus will 
later say, I am the way, the truth, and the life. No one comes 
to the Father except through me. It's Christ who is exclusive. Christians are accused today 
of being narrow and bigoted and prejudicial. It's the Savior 
who said, no one comes to the Father except through me. It's 
the Apostle Peter in Acts 4 who says, there's no other name given 
under heaven by which we must be saved. The emphasis, the drift 
of scripture is that it's salvation by grace alone, through faith 
alone, in Christ alone, and that to the glory of God alone. So 
this generic, well, I have a relationship with God. Well, today it's not 
so much a relationship with God. That was, you know, that was 
so 20 years ago. It's not about a religion. It's about a relationship. 
Now people say, I don't like religious, but I'm spiritual. 
I'm spiritual. And again, that's tantamount 
to saying, I think there might be something somewhere out there, 
but when we ask them, repress them concerning Jesus, well, 
I'm not a Christian. I'm not one of those born again 
nuts. I'm not one of those, you know, flat earthers. I'm not 
a Bible thumper. I'm not one of those. Well, listen 
to what the Baptist says. If you deny the Savior, calling 
God a liar, that's horrible. That's wretched. That is damnable. And that's where this moves forward. Notice he goes on with reference 
to the testimony of Christ, the veracity of it or the truthfulness 
of it. Notice in verse 34, for he whom 
God has sent speaks the words of God. This is a reference to 
the incarnation. So in verse 31, John the Baptist 
is dealing with theology, theologia, the imminent trinity. Now in 
verse 34, he's dealing with the economy, the economy of redemption. 
The father sends the son. The Word became flesh and dwelt 
among us. There's movement from the Word 
in eternity past to history present. And the Baptist here underscores 
that same thing. So with reference to his testimony, 
notice the veracity of it. It is grounded upon the incarnation 
and the presence of the Spirit in Jesus. Again, Trinity. Brethren, I didn't see this when 
I preached through John many years ago. Now I can't not see 
it. You've heard that, right? You 
show somebody an odd picture and they say, I can't unsee that. 
You can't unring that bell. There's certain things that just 
aren't pleasant. But with reference to the Trinity 
and the way that John the Apostle is setting him forth, He moves 
back and forth between imminent Trinity and the economic Trinity 
the economic reflects or rather Demonstrates or illustrates the 
imminent Trinity doesn't exhaust it But does show us something 
about those relations between the persons the father's unbegotten 
the son is begotten the spirit proceeds from the father and 
the son That's all here That's all developed by the Baptist, 
by the Apostle, reflecting rightly the whole drift of Holy Scripture 
concerning our true and living God. It's not the case that monotheism, 
generically defined, is somehow acceptable. That somehow Jews 
and Christians and Muslims are all going to the same place because 
they all have this confession of one God. It's not a confession 
of one God that is tantamount or of most importance. It's the 
confession of the true and living God. You get that sometimes. Well, you know, it doesn't matter 
what you believe in as long as you have faith. That's wrong. I'm sorry. I don't want to burst 
anybody's humanistic bubble, but it's not the virtue of faith 
undefined. It's the object of faith believed 
in. And it's Christ alone for salvation, 
and His testimony is truthful in light of the incarnation of 
the Son. The Father sent the Son. Of course the Son is going 
to speak truly. Again, John 1, 18, no one has 
seen God at any time. But the only begotten Son who 
is in the bosom of the Father has done what? He has declared 
Him. He has exegeted Him. He has expounded 
Him. When you listen to Jesus, you're 
hearing truth. You're hearing the truth of God 
Most High. And then notice in verse 34, 
that He does not give the Spirit by measure. That's not reflective 
of the Baptist, of the Apostle, or of us. Because when the Spirit 
comes to give gifts to the church, we see that to each one of us, 
grace was given according to the measure of Christ's gift. When it comes to Jesus as mediator, 
when it comes to Jesus as prophet, priest, and king, when it comes 
to Jesus assuming our humanity, the Father fills him, gives him 
the spirit without measure to fit him for the task of the ministry 
that was given to him. The Baptist needed the spirit 
to preach the word. The apostle needed the spirit 
to preach the word and to write the word. Jesus needed the spirit 
again, according to his humanity, in order to undergo on our behalf, 
to live the life of obedience that we fail. He needed the Spirit 
in order to die the death of sacrifice and blood atonement 
that we desperately need. He was raised by the Spirit of 
holiness according to the Apostle in Romans chapter 1. And I want 
to read a statement from our confession of faith because I'm 
very jealous that when we read that confession and we appeal 
to that confession, you see that the confession was not made up 
out of thin air. that it's biblical, it's robust, 
it's truthful, because it reflects Holy Scripture. In the chapter 
of Christ the Mediator, in chapter 8, paragraph 3, it says, "...the 
Lord Jesus, in his human nature," and that's what's being referred 
to here, because in verse 33, "...he who has received his testimony 
has certified that God is true, for he whom God has sent speaks 
the words of God." It's a reference to the Incarnation. So the Lord 
Jesus, in his human nature, thus united to the divine, he never 
ceased being the Word. In the beginning was the Word, 
the Word was with God, and the Word was God. The Word became 
flesh and dwelt among us. The Word became flesh not by 
disavowing the wordness, not by emptying himself of the divinity, 
but by the union of the humanity with the divinity. So the Lord 
Jesus in his human nature, thus united to the divine in the person 
of the Son, was sanctified and anointed with the Holy Spirit 
above measure. What do you think the divines 
are thinking? What do you think they're thinking? They're thinking 
in passages like these. They're thinking in terms of 
John 1, 32 to 34. The Father who sent the Baptist 
says that you'll see the Spirit descend upon him and remain on 
him. Why is that? So that He, according 
to His humanity, could do the work of mediation. It goes on 
to say, "...having in Him all the treasures of wisdom and knowledge, 
in whom it pleased the Father, that all fullness should dwell, 
to the end that being wholly harmless, undefiled, and full 
of grace and truth, He might be thoroughly furnished to execute 
the office of a mediator and surety." which office he took 
not upon himself, but was thereunto called by his father, who also 
put all power and judgment in his hand and gave him commandment 
to execute the same." So we see from John's explanation something 
concerning Christ's supremacy in verses 31 to 34. Now let's 
finish on the authority of Christ according to verses 35 and 36. 
Notice. We have the reception of authority 
by Jesus and the execution of that authority by Jesus. Verse 
35, the father loves the son and has given all things into 
his hand. Again, the fact that the persons of the Trinity love 
each other is settled. The Father, the Son, and the 
Spirit have ever been together in a mutual bond of love and 
fellowship and bliss. God didn't make us because He 
was deficient. God didn't make us in order to 
add to Him. God didn't make us so that He 
could be complete. God is complete in himself, father, 
son, and spirit. Again, the referent is to the 
word who became flesh and dwelt among us. The father loves the 
son, and as a result, the father gives all things into his hand. You see that in Ephesians. In fact, let's turn there. Ephesians 
chapter one. And the same sort of emphasis 
is found in that passage as well. Ephesians chapter one. While 
you're turning there, if I were to ask you, what do you think 
about Jesus' life, death, and resurrection? You'd probably 
say, it's wonderful. It's great. It's glorious. It's 
awesome. If you're a believer. If you're 
not a believer, you might say, well, I don't know a whole lot 
about it. I just know that I've heard those terms. I've heard 
them explained a bit. I know there was a man named 
Jesus of Nazareth, and that he lived, and that he died, and 
that he rose again. You might know those historical facts, 
but you need the theological interpretation, which the Bible 
gives. Why did Jesus live? Because we need a righteousness. We need a righteousness by which 
we are accepted by God. Because we're sinners. We're 
bad people. Again, I don't want to trigger 
anybody. I don't want you to lose your mind. But as we saw at the 
end of chapter 3, verses 19 to 21, The need for the regenerating 
power of the Holy Spirit is because we're dead in our trespasses 
and sins. Men loved darkness rather than light. They hate 
the light. They despise the light. We are 
sinners, transgressors, rebels against God Almighty. When you 
read Psalm 2 next time, notice what the kings and the judges 
and the leaders of the world sort of powers do. They raise 
their fist at Yahweh and against it, and at his Christ. They want 
his fetters removed. They want him to be out of the 
picture, as it were. They engage in mutiny. We're 
messed up, all of us. The Heidelberg Catechism says, 
how do you know your sin and misery? By the law of God. The law of God shows us how sinful 
and miserable we are. We're supposed to not engage 
in idolatry. We're not supposed to be blasphemers. We're not 
supposed to be Sabbath breakers. We're not supposed to be insubordinate 
to governing authority or to parental authority. We're not 
supposed to be murderers and adulterers and liars and thieves 
and covetous people. But we are, you know that, right? I hope you're not puzzled. Who's he talking about here? 
Yes, I'm talking about myself, but I'm certainly including all 
of us. We're messed up, but you see nothing unholy, nothing defiled, 
nothing polluted, nothing wicked, nothing vile will enter into 
the presence of God. So we need to have a righteousness. That's why Jesus lived. Jesus 
always did the will of his father. Jesus in the language of Hebrews 
7 is holy, harmless, and undefiled. Jesus never transgressed. Jesus 
never rebelled. Jesus never lacked conformity 
unto the law of God. He never had a lustful thought. 
He never had murderous rage. He never had the things that 
are typical and characteristic of us. So that when he fulfills 
the law of God, when by grace we believe the gospel of our 
salvation, That righteousness of Jesus is given to us. It's imputed to us and received 
by faith alone. That's why Jesus needed to live. 
But he also needed to die. That's the emphasis in John 1, 
29. When the Baptist lays eyes upon Jesus, he says, behold the 
Lamb of God who takes away the sin of the world. That evokes 
the old covenant sacrificial system. How does sinful man, 
dwell in the presence of a holy God. How does the defiled enter 
into the pure? It's through broad atonement. 
So through his life, we receive righteousness. Through his death, 
we receive forgiveness. The Westminster Shorter Catechism 
asks the question, what is justification? Justification is an act of God's 
free grace, wherein he pardons all our sins and accepts us as 
righteous in his sight, only for the righteousness of Christ 
imputed to us and received by faith alone. So there are persons 
that may know of the occasion of Jesus' life, death, and resurrection, 
but they don't necessarily know that theology. They don't understand 
the various emphases that we find in the Bible. Well, when 
Jesus does what Jesus does, life, death, resurrection, Jesus' people 
rejoice. Jesus' people delight, Jesus' 
people extol that, they worship Him as a result. But with reference 
to the Father, He is well pleased also with the work of the Son. So notice in Ephesians chapter 
one, specifically at verse 19, Paul is demonstrating the power 
of God here. He says, I want you to know what 
is the exceeding greatness of His power toward us who believe, 
according to the working of His mighty power, which He worked 
in Christ when He raised Him from the dead and seated Him 
at His right hand in the heavenly places. Far above all principality 
and power and might and dominion, every name that is named, not 
only in this age, but also in that which is to come. See, Jesus 
always had this as the Word of God, the second person of the 
Trinity. But when that second person of the Trinity becomes 
flesh, assumes our humanity, when he finishes the work of 
mediation, he is crowned as a result of his having accomplished that. 
And one of the aspects of that royal privilege now is the authority 
to rule, to reign. That's what the Baptist says. 
The father loves the son. And as a result, the father has 
given all things into his hand. And then notice in Ephesians 
1, it continues. And he put all things under his 
feet and gave him to be head over all things. See that? Think about this for just one 
moment. All things have been given to Jesus. He has all authority. He says that in the Great Commission. 
All authority in heaven and on earth has been given to me. Therefore, 
go and make disciples of all the nations. So Jesus has absolute, 
comprehensive, universal authority as the mediator. So verse 22 
again. And he put all things under his 
feet and gave him to be head over all things. Now notice, 
to the church. which is his body, the fullness 
of him who fills all in all. So go back to John 3, but stop 
at John 17 first. I'm just going to bring this 
to a conclusion to show you how the reception of authority and 
the exercise of authority are hand in hand in the Baptist's 
testimony. Notice in John 17, this is what's 
called the high priestly prayer of our Lord Jesus Christ. It's 
after the upper room discourse. It's when he comes to the father 
and prays to him. And then notice in verse one, 
Jesus spoke these words, lifted up his eyes to heaven and said, 
father, the hour has come, glorify your son that your son may have, 
that your son may glorify you. As you have given him authority 
over all flesh, all things given into his hand, that he should 
give eternal life to as many as you have given him. Now go 
back to John three. So Jesus has received from the 
Father all things into his hand. Jesus is over right now, the 
prime minister. Jesus is over right now, the 
Biden administration. Jesus is over right now, the 
things going on in Myanmar. Jesus is over right now, the 
things going on in China. Revelation 1.5 tells us that 
Jesus presently is the ruler over the kings of the earth. 
That's a truism, that's the reality. But notice what the apostles 
do. They acknowledge that comprehensive 
rule of Christ, but then they hone in on salvation. They hone in on Jesus' authority 
with reference to the church. And that's what the Baptist does 
in verse 36. So verse 35, the father loves 
the son and has given all things into his hand. Now verse 36 is 
the exercise of that authority. He who believes in the son has 
everlasting life. And he who does not believe the 
son shall not see life, but the wrath of God abides on him. In 
other words, the greatest display of authority, with reference 
to our Lord Jesus Christ, is the eternal destiny of people 
like you and me. That displays His authority. It displays His power. It displays 
His glory. And again, the Baptist, the Apostle, 
bring to conclusion what has been the recurring emphasis in 
the chapter. A man must be born again. He 
must be made alive. He is dead because of his sin, 
his rebellion against God, his in Adam-ness. He must be born 
of the Spirit. When he's born of the Spirit, 
the reflex act on his part is to believe the gospel. Just as 
Moses lifted up the serpent, so also must the Son of Man be 
lifted up, that whoever believes in the Son shall have eternal 
life. 315. So you see, the apostle 
and the Baptist bring this to a conclusion in verse 36. Deals with the salvation of sinners 
and with the damnation of sinners. I didn't mean to look like these 
are the same. I went salvation and damnation. Don't fear if 
you're on that side, but you're believing in Jesus. but fear 
if you're not believing in Jesus, because a chapter charged with 
teaching how men, how women, how boys, how girls enter into 
the presence of God, the chapter that has the most popular Bible 
verse in all of the Bible, John 3, 16, everybody knows that verse. It ends on a note of warning. Listen to what John says. He 
who has the Son has everlasting life, right? We know that. We were dead in our trespasses 
and sins. The Spirit made us alive. We 
were born again. We were regenerated. We were 
born from above. That reflex act was to look in 
faith to our Lord Jesus. We understood experientially, 
if not able to say it catechetically, that justification consists in 
both the pardon of our sins and the reception of Christ's righteousness 
received by faith alone. It's the most blessed and wonderful 
thing on the face of this earth that when sinners believe by 
the grace of God, they have everlasting life. Notice the present possession 
of God's people. Whatever may happen in this world, 
whatever suffering, whatever grief, whatever hardship, whatever 
turmoil, whatever trial, whatever challenge, you know what can 
never happen? Is to be separated from the love 
of God, which is in Christ Jesus our Lord. That's Paul's emphasis 
at the end of Romans 8. I am convinced There's nothing 
out there in the created order that shall separate us from the 
love of God, which is in Christ Jesus, our Lord. It's at this 
point that the people of God are joyful. They're rejoicing, 
they're happy, they're content. While they may have some misery 
and pain and some issues here in this life, who doesn't? In 
this world, Jesus says later in John's gospel, you will have 
tribulation, but be of good cheer for I've overcome the world. 
So no matter what our circumstances, whatever our situations, whatever 
our trials and hardships are, we can be of good cheer because 
Jesus has overcome the world. So he who has believed the Son 
has everlasting life. But then notice what John the 
Baptist goes on to say, but he who does not believe the Son 
receives a twofold punishment. Now, some of your translations 
might say, obey the sun. The ESV and the NASB have the 
word obey. If you don't obey the sun, then 
you shall not see life. Some have suggested that that 
indicates it's faith plus works in order to be saved. While the 
verb there can be rendered obey or be obedient, I think it's 
to be taken in its larger context relative to the gospel of justification 
by faith alone. I think what the Baptist is saying 
is what we have translated in the New King James. He who does 
not believe shall not see life. That's the punishment of loss. 
He shall not see life. He will not enter into the beatitude 
and the blessing of heaven to come. He doesn't receive that 
new Jerusalem wherein righteousness dwells, where there's no more 
sorrow and no more pain, where there's no more death or tears, 
where God himself is said to be the one that wipes every tear 
from our eyes. And for those who may be struggling, 
well, it says obedient there. John 6, verse 40, Jesus says, 
this is the will of God, that you believe in Him whom the Father 
has sent. 1 John 3 and verse 23 says, and 
this is His commandment, that we should believe on the name 
of His Son, Jesus Christ. So this idea of faith plus works 
in order to be saved is absolutely contrary to the whole drift of 
John 3. But it's not just a punishment 
of loss. See, think about that for just a moment in terms of 
the punishment of loss. This isn't Jim Butler. This is 
Puritan. I saw it in a medieval commentator 
as well. It goes back in terms of the 
history of the church, the twofold sense of punishment relative 
to those who resist, those who reject, those who do not believe 
the Son. You'll not see life. You see, 
right now, you have to admit, if you're not a believer in Christ, 
you still benefit. You still have joy. You still 
have good things to come, right? are good things presently. You 
may go home today and eat a steak. You're certainly breathing air. 
You're certainly going to drink water. You have to have been 
or else you wouldn't be here with us now. You wouldn't be 
sentient if you hadn't been receiving some of the good gifts of God 
Almighty. But there is a day coming when 
there will be this punishment of loss. That does not mean God 
is absent from hell. God keeps hell going, but there's 
no goodness of God in hell. There's goodness in this world, 
there's stakes, there's water, there's air, there's the marriage 
relationship, there's children, there's work, there's fun, there's 
joy. But in hell, there's no more 
stakes. In hell, there's no more marital 
bliss. In hell, there's no more joy 
that God gives to image bearers as image bearers in this world. So there's this punishment of 
loss. But notice that John doesn't 
stop there. The Baptist brings it home with 
power. There's also a punishment of 
sense. E-N-S-E. He who believes in the Son has 
everlasting life, and he who does not believe the Son shall 
not see life, but the wrath of God abides on him. Now, just 
as eternal life is a present possession for the believer, 
so is the wrath of God a present possession for the unbeliever. 
So though you're eating a good steak, and you're having your 
water, and you're having your marital bliss, and you're playing 
board games with your children, that's good, but nevertheless, 
God-wrath abides on you. You don't see it, you can't quantify 
it, but you know this, or rather, you should know this. that if 
you breathed your last, you choked on that steak, you fell over 
when you were playing the board game and you broke your neck, 
and you then enter into the presence of God, it's not for joy, it's 
not for blessing, it's not for celebration. It is rather the 
wrath of God abides on him. This is the punishment of sins. 
Not only is hell a deprivation of all the goodness of God, but 
hell is a positive infliction of justice and retribution upon 
them that know not God and on them that do not obey the gospel. 
It is a terrifying way to end chapter three, if you think about 
it. All of this stuff about the new 
birth, all of this stuff about Jesus being raised up like the 
serpent, all of this information converging on people to look 
onto the Lord Jesus Christ, but John doesn't do what so many 
evangelical preachers do today. All it is is love, love, love, 
love, love. Never wrath, never justice, never 
fury, never righteousness, never the vindication of his bride, 
never the punishment of his enemies, never the cry of Asaph in Psalm 
74. Take your hand from your bosom 
and destroy the enemies of God most high. That is foreign and 
contrary to our way of thought at this day and age. But that's 
not so for the Baptist or the Apostle. If you do not believe 
the Son, you'll not see life. And as well, the wrath of God 
presently abides on you. If we were to spray paint above 
your head, if it was some sort of a solution or some sort of 
a vapor, and we could see it and quantify it, hopefully you 
would be alert to the problem that you face on this side of 
God's judgment. But knowing what Jesus says, 
or what Jesus says in John 3, 19 to 21, even if you had that, 
because you do have it, you still wouldn't flee to the Savior. 
So again, John the Apostle, John the Baptist, and on a note that 
underscores for us that a man must be born again. A man must 
be born from above. The Spirit must do the work of 
regeneration in your heart so that reflexively you will believe 
the gospel and receive both the forgiveness of sins and the righteousness 
of Christ that avails with God. In conclusion, we should listen 
to the testimony of the Baptist. not only concerning his role 
in redemptive history as a man sent from God in accordance with 
Isaiah 40 verse 3 as the forerunner to testify, make straight the 
way of Yahweh, but we should listen to his specific testimony 
concerning the Lord Jesus Christ. Christ is the Lamb of God who 
takes away the sin of the world. John 1 29. So there's a warning 
in John 3, 36, but the remedy, the solution, the antidote has 
been prescribed over and over again. In other words, if for 
a moment, it has come into your heart to say, you know, I'm not 
right with God. Things aren't well with my soul. 
I'm headed to a Christless eternity and to the wrath and fury of 
God. Whatever shall I do? Listen to the Baptist. He says, behold the Lamb of God 
who takes away the sin of the world. If your problem is sin, 
guess what? There's a remedy. There's a solution. This is why the church cripples 
herself when she redefines sin. When she says it's a disease 
or it's a sickness, that implies there may be no benefit, no help, 
but there is a savior for sinners. And he is the Lamb of God who 
takes away the sin. Christ is the son of God, according 
to John the Baptist in 134. Christ is the bridegroom of the 
church, according to John 3, 29. Christ is the one who is 
supreme over all things. It's seen in his origin from 
above. It's seen in his testimony that 
he speaks the very words of God most high, not secondhand, not 
mediated, but rather firsthand intimate knowledge. He has seen 
and he speaks what he has seen and knows. And as well, Christ 
is the one who has authority over all things. Yes, to damn 
sinners, but don't miss the first part of the verse. To save sinners. He who believes the Son has everlasting 
life. Guess what you should do right 
now? Believe the Son. Look to him 
and then look in the context, the larger context. The analogy 
of the serpent tells you to look to the sun. The greatest and 
most popular Bible verse in all of scripture tells you to look 
to the sun. John's warning in 336 tells you 
to look to the sun. If you take one message away 
from here today, may it be this, look to the sun. Believe in him. Rejoice with the Baptist who 
found his highest privilege and his highest joy to stand in the 
presence of the bridegroom and to hear his voice. That one bid 
sinners, needy sinners, guilty sinners, vile sinners, wretched 
sinners, to come to him and be saved. So don't tarry, don't 
wait, don't resist, don't reject, but rather look in faith to Jesus 
and you by grace will be saved. Let us pray. Our Father in heaven, 
we thank You for Your Word, we thank You for the clarity at 
the point of salvation. It is by grace alone, through 
faith alone, in Christ alone, and that to the glory of God 
alone. And we praise You that You've 
included us in this redemptive plan. We know from the last hour, 
we know from our Bible study, we know from just a basic understanding 
of the truth involved, that it wasn't us, it wasn't our works, 
it wasn't our righteousness that commended us to you, but you 
chose us in Him before the foundation of the world. And you sent your 
Son, and it's in His blood that we have redemption. And God, 
we know that if you're able to save us, you can certainly save 
other sinners in this room, and whoever may be tuning in, or 
whatever churches people find themselves in today. May they 
understand that just as the serpent was lifted up in the wilderness, 
so must the Son of Man be lifted up, that whoever believes in 
Him will have everlasting life. Bless your word, most high God, 
and may it redound to the praise and to the glory and the honor 
of your great and awesome name. And we pray through Jesus Christ 
our Lord. Amen. Well, please take your hymn books 
and turn to 568. We'll close our service by singing 
the doxology of praise to our triune God. 568, you can stand 
as we sing together. ♪ Praise the Lord ♪ ♪ Praise him all creatures here 
below ♪ ♪ Praise him above the heavenly host ♪ ♪ Praise Father, 
Son, and Holy Ghost ♪ The Lord bless you and keep you. 
The Lord make his face shine upon you and be gracious to you. 
The Lord lift up his countenance upon you and give you peace. 
Father, may this be true for us today and throughout the rest 
of our time here on earth. May you cause that face to shine 
upon us. May we know your nearness as 
our good. And may you bless and strengthen each one of us and 
build us up in our most holy faith. And God be merciful to 
save to the uttermost all who draw nigh unto you through Jesus 
Christ our Lord. Bless our church, bless us now 
we pray through his most blessed name. Amen. Will please be seated 
for a brief time of meditation.