1 João 5:6

DISCOURSE: 2464
JUSTIFICATION AND SANCTIFICATION BY CHRIST

1 João 5:6. This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

THERE are in the Scriptures, and especially in the history of our blessed Lord, many circumstances recorded, which appear to have been accidental and of no moment, whilst they were in reality ordained of God, and of the utmost importance for the advancement of his glory. For instance, the soldiers offering him vinegar upon the cross, and dividing some of our Lord’s clothing, and casting lots for the remainder; what trifles do these circumstances appear, when compared with all the other events of that day! Yet by means of them were the most improbable prophecies fulfilled, and the strongest possible testimony given to the Messiahship of Jesus. Another circumstance I will mention as deserving of particular notice, namely, that of the soldier, without any order from his superiors, piercing our Lord with his spear after he was dead. This, as far as respected the soldier, was a mere wanton act either of cruelty or contempt; of cruelty, if he doubted whether he was not yet alive; and of contempt, if he believed him to be really dead. But that act of his, whilst it fulfilled a very remarkable prophecy, was productive of consequences which are replete with instruction to the whole world. On his inflicting the wound, there came forth from our Saviour’s side both water and blood, not blended together, but in streams visibly distinct from each other. St. John, who was the only Disciple present, took particular notice of this. He saw it with his own eyes: and, in his Gospel, he records it as a most remarkable event, to which he could bear the most assured testimony, and of which he was extremely anxious that every one should be informed: “One of the soldiers with a spear pierced his side: and forthwith came thereout blood and water. And he that saw it bare record; and his record is true: and he knoweth that he saith true, that ye might believe [Note: João 19:34.].” It is to this that the Apostle alludes in the words of our text; “This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood:” and the same anxiety does he manifest to impress it deeply on our minds, when he adds, “The Spirit beareth witness to it; and the Spirit is truth.” Let me then, in conformity with his example, call your attention to,

I. The truth here specified—

In this event there was a deep stupendous mystery, inasmuch as it declared, in a very striking way, the great ends of our Saviour’s death. Take the Apostle’s assertion,

1. As simply declared—

[Our Lord “Jesus Christ came by water and blood.” He came as “a teacher sent from God,” to instruct us in the knowledge of his will, to lead us also by his own example, and by the gift of his grace to strengthen us for the attainment of universal holiness. This is called “coming by water:” for, as water is of use to cleanse and purify, so his doctrine was to cleanse and purify our souls from every species of defilement.
But it was not merely as a teacher that Jesus came, but to make an atonement also for sin. This he was to do by offering himself a sacrifice for us upon the cross: and this he did, shedding his own most precious blood, that through it we might be purged from guilt, and be reconciled to our offended God. In this he differed from all who had ever come before him. The different prophets that had been sent from God, came solely for the former purpose: and John the Baptist, who baptized such multitudes in the Wilderness, professed that the whole scope of his ministry was to lead men to repentance. But Jesus had a higher end in view. Repentance, however deep, and reformation, however extensive, would have been of no avail, if an atonement had not been offered to God for the sins of men: and this office neither men nor angels could undertake: he alone was sufficient for it: his Divine nature would give a virtue and efficacy to his blood, which no other blood could have, and would render it a sufficient propitiation for the sins of the whole world. For that end therefore he assumed our nature, and died upon the cross; so that, as my text expresses it, “he came by blood.”]

2. As solemnly confirmed—

[There is a peculiar emphasis to be observed in the Apostle’s mode of repeating his assertion. The circumstance of the blood and water flowing in distinct streams from the wounded side of our Saviour, was intended emblematically to declare the united ends of his death. The Apostle therefore would not suffer it to be overlooked, lest by a partial view of Christ, as a Prophet only, we should lose the blessings which he came to purchase for us. The mode appointed by the law for the purifying of the leper, will place this matter in a just point of view. Two birds were taken: one of them was killed over running water, and his blood was mingled with the water. The blood and water were then sprinkled seven times upon the leper, and the living bird, being dipped in the blood and water, was let loose into the open field, and the leper was pronounced clean [Note: Levítico 14:4.]. This was intended to shew how man should be cleansed from sin. The Lord Jesus Christ should shed his blood as an atonement for sin: he should also send forth his Spirit upon man: by neither of these separately should he fulfil the office of a Saviour; and by neither of these separately should man be restored to the favour of his God. The union of the two was necessary for all; and the two united should be effectual for all: so that, however deep any one’s leprosy may have been, he shall, the very instant he has been so purified, be pronounced clean.

This then all must carefully notice, if they would possess the full benefits of Christ’s salvation.]
In addition to his own testimony, the Apostle further confirms his assertion, by adducing,

II.

The testimony which the Holy Spirit bears to it—

In two ways the Holy Spirit, “the Spirit of truth,” has borne witness to the doctrine inculcated in our text:

1. By established ordinances in the Church of God—

[This doctrine was not unknown to the Church of Israel in the wilderness; for there were ordinances appointed on purpose that it might be known, and be kept in everlasting remembrance. The Paschal Lamb which was slain from year to year reminded them, as indeed all the daily sacrifices did, that they were redeemed by blood. And, in their passage through the Red Sea, they were baptized unto Moses in the cloud and in the sea, to shew them, that they must also be washed from their pollutions by the Spirit of God; as indeed all the washings and lustrations appointed by the law yet further taught them. Under the Christian dispensation, the same truths are constantly inculcated by the two sacraments appointed for our observance. Our baptismal washing reminds us, that “Christ came by water;” and the sacramental cup, which is “emblematic of his blood which he shed for the remission of our sins,” reminds us, that “he came by blood.” And our Apostle himself, in the second verse after my text, declares, that these ordinances were appointed for these very ends by the Spirit of God, who by them, and with them, bears testimony to the truth asserted in our text: “There are three that bear record on earth; the Spirit, and the water, and the blood: and these three agree in one:” they agree in attesting that the Lord Jesus “Christ came by water and blood; not by water only, but by water and blood.”

How can we be sufficiently thankful for such clear and unquestionable testimonies to these important truths! Here is nothing left to arbitrary interpretations of a few select passages, which an advocate for some favourite doctrine might be supposed to pervert for the purpose of establishing his own sentiments: here are ordinances which speak for themselves, and which cannot be perverted: the spiritual import of them cannot admit a doubt: so that we may consider the truth of our text as fully declared, and incontrovertibly established.]

2. By visible operations on the souls of men—

[The Holy Spirit has yet further attested this truth by his immediate agency on the soul. He came down in a visible shape, in cloven tongues, as of fire, upon the Disciples on the day of Pentecost, in order to qualify them to proclaim these truths in all manner of languages; and, in confirmation of their word, he converted not less than three thousand souls to God in one day, enlightening all their minds, renewing all their souls, and filling them all with the richest consolations. When Peter opened the Gospel to the Gentiles also in the house of Cornelius, the Holy Spirit again bore witness to the truth in the same manner. The manner in which this is noticed by the historian, is worthy of particular observation. St. Peter, in his discourse respecting Christ, said, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” Then we are told, “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.” Here you perceive, it was at the very moment when Peter was proclaiming Jesus as a Saviour, not as a teacher, but as a Saviour, who was “come not by water only, but by water and blood,” that the Holy Spirit descended visibly upon all to attest that blessed truth. So, in like manner, at the present day, the Holy Spirit bears witness to this truth in every place: he works by it to the conversion of men to God, to the enriching of them with peace and joy, to the transforming of them into the Divine image, and to the bringing of them safely to glory. No other doctrine is ever honoured by him for these ends; but this is invariably, wherever it is proclaimed with that fidelity which becomes a servant of Christ. The people, who receive this doctrine into their hearts, are themselves made living witnesses of its truth, being enabled by it to live as no other persons can live, and to shine as lights in a dark benighted world. In every age this doctrine has been, and to the end of the world it shall be, “preached with the Holy Ghost sent down from heaven [Note: 1 Pedro 1:12.].”]

Address—
1.

Be careful to receive these truths into your hearts—

[It cannot be that, when so much care has been taken to reveal them to us, we should be at liberty to neglect them: yet are they most grievously neglected by the great majority of the Christian world. The blood of Christ is actually denied by many as an atonement for sin: and of those who do not systematically deny its virtue, many are yet unmindful of it as a source of salvation to their own souls. And as for the influences of the Holy Spirit, they are derided by the generality as the dreams of a heated imagination. Ah! brethren, let it not be thus with you. Trample not in this ungodly manner upon “the blood of the covenant,” whereby alone you can be purged from guilt: and “do not such despite to the Spirit of God,” by whose all-powerful influence alone you can ever be truly sanctified and saved — — — But rather seek to be yourselves living witnesses of their truth and efficacy. Seek by the sprinkling of the blood of Christ upon your souls to obtain peace with God and in your own consciences: and seek by the effusion of the Spirit of God upon your souls to be renewed in your inward man, and rendered meet for heaven. So shall you in this world be “epistles of Christ, known and read of all men;” and in the world to come be everlasting trophies of his redeeming love.]

2. Beware that you never attempt to separate what God has joined together—

[Some there are of a self-righteous turn, who look to sanctification only as the means of recommending them to God; whilst others of an Antinomian cast think of little but of justification through the Redeemer’s blood. But both of these are involved in most grievous errors; and, if they obtain not juster views of Gospel truth, will perish for ever: for, on the one hand, there is no fountain opened for sin and for uncleanness, but that which was opened on Mount Calvary; nor, on the other hand, can any one that is unsanctified behold the face of God in peace: for “without holiness no man shall see the Lord.” If any take refuge in the doctrines of predestination and election, let them know, that God has ordained the means as well as the end; and that, if we are “elect according to the foreknowledge of God the Father,” it is “through sanctification of the Spirit unto obedience, and the sprinkling of the blood of Jesus Christ [Note: 1 Pedro 1:2.].” Whichever of these truths any man confide in as of exclusive importance, we would say to him, as our Lord said to the self-deceiving Pharisees, “These ought ye to have done, and not to leave the other undone.”]